Namo tassa bhagavato arahato sammāsambuddhassa

Homage to that Blessed One, the Worthy One, the Perfectly Enlightened One.

Khuddakanikāye

In the Minor Collection

Theragāthā-aṭṭhakathā

Commentary on the Verses of the Elder Monks

(Paṭhamo bhāgo)

(First Part)

Ganthārambhakathā

Introduction to the Text

Mahākāruṇikaṃ [Pg.1] nāthaṃ, ñeyyasāgarapāraguṃ;

Vande nipuṇagambhīra-vicitranayadesanaṃ.

I pay homage to the Great Compassionate Protector, who has gone beyond the ocean of knowable things, and whose teaching is subtle, profound, and of varied methods.

Vijjācaraṇasampannā, yena niyyanti lokato;

Vande tamuttamaṃ dhammaṃ, sammāsambuddhapūjitaṃ.

I pay homage to that supreme Dhamma, by which those accomplished in knowledge and conduct go forth from the world, and which is revered by the Perfectly Enlightened One.

Sīlādiguṇasampanno, ṭhito maggaphalesu yo;

Vande ariyasaṅghaṃ taṃ, puññakkhettaṃ anuttaraṃ.

I pay homage to that Noble Sangha, established in the path and its fruits, endowed with virtues such as morality, the unsurpassed field of merit.

Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;

Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.

By the merit generated through this homage to the Triple Gem, may I, by its radiant power, be free from obstacles everywhere.

Yā tā subhūtiādīhi, katakiccehi tādihi;

Therehi bhāsitā gāthā, therīhi ca nirāmisā.

The verses, free from worldly taint, spoken by the elders—such as Venerable Subhūti and others, who were accomplished and steadfast—and by the elder nuns;

Udānanādavidhinā, gambhīrā nipuṇā subhā;

Suññatāpaṭisaṃyuttā, ariyadhammappakāsikā.

Profound, subtle, and beautiful, connected with emptiness, revealing the Noble Dhamma, uttered according to the method of inspired utterance;

Theragāthāti nāmena, therīgāthāti tādino;

Yā khuddakanikāyamhi, saṅgāyiṃsu mahesayo.

Those verses which the great sages compiled within the Khuddaka Nikāya under the name ‘Theragāthā’ and likewise ‘Therīgāthā’.

Tāsaṃ [Pg.2] gambhīrañāṇehi, ogāhetabbabhāvato;

Kiñcāpi dukkarā kātuṃ, atthasaṃvaṇṇanā mayā.

Although an exposition of their meaning is difficult for me to undertake, because those verses must be penetrated by profound wisdom;

Sahasaṃvaṇṇanaṃ yasmā, dharate satthu sāsanaṃ;

Pubbācariyasīhānaṃ, tiṭṭhateva vinicchayo.

Yet because a bold exposition upholds the Teacher's Dispensation, and the decisions of the lion-like former teachers stand firm;

Tasmā taṃ avalambitvā, ogāhetvāna pañcapi;

Nikāye upanissāya, porāṇaṭṭhakathānayaṃ.

Therefore, relying on that, having plunged into the five Nikāyas, and depending upon the tradition of the ancient commentaries;

Suvisuddhaṃ asaṃkiṇṇaṃ, nipuṇatthavinicchayaṃ;

Mahāvihāravāsīnaṃ, samayaṃ avilomayaṃ.

Not transgressing the tradition of the residents of the Great Monastery, which is thoroughly pure, unadulterated, and with precise determination of meanings;

Yāsaṃ attho duviññeyyo, anupubbikathaṃ vinā;

Tāsaṃ tañca vibhāvento, dīpayanto vinicchayaṃ.

Elucidating the meaning of those verses, which is difficult to understand without a sequential explanation, and illuminating the determination;

Yathābalaṃ karissāmi, atthasaṃvaṇṇanaṃ subhaṃ;

Sakkaccaṃ theragāthānaṃ, therīgāthānameva ca.

I shall, according to my ability, carefully compose a beautiful explanation of the meaning of the Verses of the Elders and of the Verses of the Elder Nuns.

Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;

Tadatthaṃ vibhajantassa, nisāmayatha sādhavoti.

Therefore, as one who longs for the long duration of the true Dhamma and who explains its meaning for that purpose, listen well, O worthy ones.

Kā panetā theragāthā therīgāthā ca, kathañca pavattāti, kāmañcāyamattho gāthāsu vuttoyeva pākaṭakaraṇatthaṃ pana punapi vuccate – tattha theragāthā tāva subhūtittherādīhi bhāsitā. Yā hi te attanā yathādhigataṃ maggaphalasukhaṃ paccavekkhitvā kāci udānavasena, kāci attano samāpattivihārapaccavekkhaṇavasena, kāci pucchāvasena, kāci parinibbānasamaye sāsanassa niyyānikabhāvavibhāvanavasena abhāsiṃsu, tā sabbā saṅgītikāle ekajjhaṃ katvā ‘‘theragāthā’’icceva dhammasaṅgāhakehi saṅgītā. Therīgāthā pana theriyo uddissa desitā.

What, then, are these Theragāthā and Therīgāthā, and how did they arise? Although this matter has already been stated in the verses, it is said again to make it clear. Therein, the Theragāthā were first spoken by the elders beginning with Subhūti Thera. For they, having reflected on the bliss of the path and fruit that they had personally attained, spoke certain verses by way of an inspired utterance, some by way of reflecting on their own attainment and abiding, some by way of a question, and some at the time of their final extinguishment by way of clarifying the liberating nature of the Dispensation. All of these were collected together at the time of the council and compiled by the codifiers of the Dhamma simply as the “Theragāthā.” The Therīgāthā, however, were taught with reference to the elder nuns.

Tā pana vinayapiṭakaṃ, suttantapiṭakaṃ abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannā. Dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcasu nikāyesu khuddakanikāyapariyāpannā, suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ[Pg.3], jātakaṃ, abbhutadhammaṃ, vedallanti navasu sāsanaṅgesu gāthaṅgasaṅgahaṃ gatā.

They are included in the Suttanta Piṭaka among the three Piṭakas: the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. They are included in the Khuddaka Nikāya among the five Nikāyas: the Dīgha Nikāya, the Majjhima Nikāya, the Saṃyutta Nikāya, the Aṅguttara Nikāya, and the Khuddaka Nikāya. Among the nine limbs of the Dispensation—Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, and Vedalla—they are included in the Gāthā limb.

‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;

Caturāsītisahassāni, ye me dhammā pavattino’’ti.

“Eighty-two thousand I received from the Buddha, two thousand from the monks; these eighty-four thousand are the teachings that are current for me.”

Evaṃ dhammabhaṇḍāgārikena paṭiññātesu caturāsītiyā dhammakkhandhasahassesu katipayadhammakkhandhasaṅgahaṃ gatā.

Thus, among the eighty-four thousand sections of the Dhamma acknowledged by the Treasurer of the Dhamma, they are comprised of a number of sections of the Dhamma.

Tattha theragāthā tāva nipātato ekanipāto ekuttaravasena yāva cuddasanipātāti cuddasanipāto soḷasanipāto vīsatinipāto tiṃsanipāto cattālīsanipāto paññāsanipāto saṭṭhinipāto sattatinipātoti ekavīsatinipātasaṅgahā. Nipātanaṃ nikkhipananti nipāto. Eko ekeko gāthānaṃ nipāto nikkhepo etthāti ekanipāto. Iminā nayena sesesupi attho veditabbo.

Therein, the Theragāthā, in terms of sections (nipāta), are a collection of twenty-one sections: the Ekanipāta (Section of One), and so on, increasing by one up to the Cuddasanipāta (Section of Fourteen), then the Soḷasanipāta (Section of Sixteen), the Vīsatinipāta (Section of Twenty), the Tiṃsanipāta (Section of Thirty), the Cattālīsanipāta (Section of Forty), the Paññāsanipāta (Section of Fifty), the Saṭṭhinipāta (Section of Sixty), and the Mahānipāta (Great Section). A ‘nipāta’ (section) is a ‘placing down’ (nipātana), a ‘deposit’ (nikkhipana). The Ekanipāta is so called because herein is a deposit of single verses. In this way, the meaning of the remaining sections should be understood.

Tattha ekanipāte dvādasa vaggā. Ekekasmiṃ vagge dasa dasa katvā vīsuttarasataṃ therā, tattikā eva gāthā. Vuttañhi –

Therein, in the Ekanipāta, there are twelve chapters (vaggas). In each chapter there are ten elders, making one hundred and twenty elders, and just as many verses. For it is said:

‘‘Vīsuttarasataṃ therā, katakiccā anāsavā;

Ekakamhi nipātamhi, susaṅgītā mahesibhī’’ti.

“One hundred and twenty elders, their task completed, free from defilements; in the Section of One, well compiled by the great seers.”

Dukanipāte ekūnapaññāsa therā, aṭṭhanavuti gāthā; tikanipāte soḷasa therā, aṭṭhacattālīsa gāthā; catukkanipāte terasa therā, dvepaññāsa gāthā; pañcakanipāte dvādasa therā, saṭṭhi gāthā; chakkanipāte cuddasa therā, caturāsīti gāthā; sattakanipāte pañca therā, pañcatiṃsa gāthā; aṭṭhakanipāte tayo therā, catuvīsati gāthā; navakanipāte eko thero, nava gāthā; dasanipāte satta therā, sattati gāthā; ekādasanipāte eko thero, ekādasa gāthā; dvādasanipāte dve therā, catuvīsati gāthā; terasanipāte eko thero, terasa gāthā; cuddasanipāte dve therā, aṭṭhavīsati gāthā; pannarasanipāto natthi, soḷasanipāte dve therā, dvattiṃsa gāthā; vīsatinipāte dasa therā, pañcacattālīsādhikāni dve gāthāsatāni; tiṃsanipāte tayo therā, sataṃ pañca ca gāthā; cattālīsanipāte eko [Pg.4] thero, dvecattālīsa gāthā; paññāsanipāte eko thero, pañcapaññāsa gāthā; saṭṭhinipāte eko thero, aṭṭhasaṭṭhi gāthā; sattatinipāte eko thero, ekasattati gāthā. Sampiṇḍetvā pana dvesatāni catusaṭṭhi ca therā, sahassaṃ tīṇi satāni saṭṭhi ca gāthāti. Vuttampi cetaṃ –

In the Dukanipāta, there are forty-nine elders and ninety-eight verses; in the Tikanipāta, sixteen elders and forty-eight verses; in the Catukkanipāta, thirteen elders and fifty-two verses; in the Pañcakanipāta, twelve elders and sixty verses; in the Chakkanipāta, fourteen elders and eighty-four verses; in the Sattakanipāta, five elders and thirty-five verses; in the Aṭṭhakanipāta, three elders and twenty-four verses; in the Navakanipāta, one elder and nine verses; in the Dasanipāta, seven elders and seventy verses; in the Ekādasanipāta, one elder and eleven verses; in the Dvādasanipāta, two elders and twenty-four verses; in the Terasanipāta, one elder and thirteen verses; in the Cuddasanipāta, two elders and twenty-eight verses; there is no Pannarasanipāta; in the Soḷasanipāta, two elders and thirty-two verses; in the Vīsatinipāta, ten elders and two hundred and forty-five verses; in the Tiṃsanipāta, three elders and one hundred and five verses; in the Cattālīsanipāta, one elder and forty-two verses; in the Paññāsanipāta, one elder and fifty-five verses; in the Saṭṭhinipāta, one elder and sixty-eight verses; in the Mahānipāta, one elder and seventy-one verses. In total, there are two hundred and sixty-four elders and one thousand, three hundred and sixty verses. And this is also said:

‘‘Sahassaṃ honti tā gāthā, tīṇi saṭṭhi satāni ca;

Therā ca dve satā saṭṭhi, cattāro ca pakāsitā’’ti.

“Those verses number one thousand, three hundred and sixty; and the elders proclaimed are two hundred and sixty-four.”

Therīgāthā pana ekanipāto ekuttaravasena yāva navanipātāti navanipāto ekādasanipāto, dvādasanipāto, soḷasanipāto, vīsatinipāto, tiṃsanipāto, cattālīsanipāto, mahānipātoti soḷasanipātasaṅgahā. Tattha ekanipāte aṭṭhārasa theriyo, aṭṭhāraseva gāthā; dukanipāte dasa theriyo, vīsati gāthā; tikanipāte aṭṭha theriyo, catuvīsati gāthā; catukkanipāte ekā therī, catasso gāthā; pañcakanipāte dvādasa theriyo saṭṭhi gāthā; chakkanipāte aṭṭha theriyo aṭṭhacattālīsa gāthā; sattanipāte tisso theriyo, ekavīsati gāthā; aṭṭha nipātato paṭṭhāya yāva soḷasanipātā ekekā theriyo taṃtaṃnipātaparimāṇā gāthā; vīsatinipāte pañca theriyo, aṭṭhārasasatagāthā; tiṃsanipāte ekā therī, catuttiṃsa gāthā; cattālīsanipāte ekā therī, aṭṭhacattālīsa gāthā; mahānipātepi ekā therī, pañcasattati gāthā. Evamettha nipātānaṃ gāthāvaggānaṃ gāthānañca parimāṇaṃ veditabbaṃ.

The Therīgāthā, however, are a collection of sixteen sections: the Ekanipāta, and so on, increasing by one up to the Navanipāta, then the Ekādasanipāta, Dvādasanipāta, Soḷasanipāta, Vīsatinipāta, Tiṃsanipāta, Cattālīsanipāta, and the Mahānipāta. Therein, in the Ekanipāta, there are eighteen elder nuns and eighteen verses; in the Dukanipāta, ten elder nuns and twenty verses; in the Tikanipāta, eight elder nuns and twenty-four verses; in the Catukkanipāta, one elder nun and four verses; in the Pañcakanipāta, twelve elder nuns and sixty verses; in the Chakkanipāta, eight elder nuns and forty-eight verses; in the Sattanipāta, three elder nuns and twenty-one verses; from the Aṭṭhanipāta up to the Soḷasanipāta, there is one elder nun in each, with verses corresponding to the number of each section; in the Vīsatinipāta, five elder nuns and one hundred and eighteen verses; in the Tiṃsanipāta, one elder nun and thirty-four verses; in the Cattālīsanipāta, one elder nun and forty-eight verses; and in the Mahānipāta, one elder nun and seventy-five verses. Thus the number of sections, chapters, and verses should be understood.

Nidānagāthāvaṇṇanā

Commentary on the Introductory Verses

Evaṃ [Pg.5] paricchinnaparimāṇāsu panetāsu theragāthā ādi. Tatthāpi –

Now, among these collections whose extent has been thus determined, the Theragāthā comes first. And therein—

‘‘Sīhānaṃva nadantānaṃ, dāṭhīnaṃ girigabbhare;

Suṇātha bhāvitattānaṃ, gāthā atthūpanāyikā’’ti.

Listen to the verses, which lead to the goal, of those with developed selves, who roar like fanged lions in a mountain cave.

Ayaṃ paṭhamamahāsaṅgītikāle āyasmatā ānandena tesaṃ therānaṃ thomanatthaṃ bhāsitā gāthā ādi. Tattha sīhānanti sīhasaddo ‘‘sīho, bhikkhave, migarājā’’tiādīsu (a. ni. 4.33) migarāje āgato. ‘‘Atha kho sīho senāpati yena bhagavā tenupasaṅkamī’’tiādīsu (a. ni. 5.34) paññattiyaṃ. ‘‘Sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’tiādīsu (a. ni. 5.99; 10.21) tathāgate. Tattha yathā tathāgate sadisakappanāya āgato, evaṃ idhāpi sadisakappanāvaseneva veditabbo, tasmā sīhānaṃvāti sīhānaṃ iva. Sandhivasena saralopo ‘‘evaṃsa te’’tiādīsu (ma. ni. 1.22) viya. Tattha ivāti nipātapadaṃ. Suṇāthāti ākhyātapadaṃ. Itarāni nāmapadāni. Sīhānaṃvāti ca sambandhe sāmivacanaṃ. Kāmañcettha sambandhī sarūpato na vutto, atthato pana vuttova hoti. Yathā hi ‘‘oṭṭhasseva mukhaṃ etassā’’ti vutte oṭṭhassa mukhaṃ viya mukhaṃ etassāti ayamattho vutto eva hoti, evamidhāpi ‘‘sīhānaṃvā’’ti vutte sīhānaṃ nādo viyāti ayamattho vutto eva hoti. Tattha mukhasaddasannidhānaṃ hotīti ce, idhāpi ‘‘nadantāna’’nti padasannidhānato, tasmā sīhānaṃvāti nidassanavacanaṃ. Nadantānanti tassa nidassitabbena sambandhadassanaṃ. Dāṭhīnanti tabbisesanaṃ. Girigabbhareti tassa pavattiṭṭhānadassanaṃ. Suṇāthāti savane niyojanaṃ. Bhāvitattānanti sotabbassa pabhavadassanaṃ. Gāthāti sotabbavatthudassanaṃ. Atthupanāyikāti tabbisesanaṃ. Kāmañcettha ‘‘sīhānaṃ nadantānaṃ dāṭhīna’’nti pulliṅgavasena āgataṃ, liṅgaṃ pana parivattetvā ‘‘sīhīna’’ntiādinā itthiliṅgavasenāpi attho veditabbo. Ekasesavasena vā sīhā ca sīhiyo ca sīhā, tesaṃ sīhānantiādinā [Pg.6] sādhāraṇā hetā tisso nidānagāthā theragāthānaṃ therīgāthānañcāti.

This opening verse was spoken by the Venerable Ānanda at the time of the First Great Council to praise those elders. Here, regarding 'sīhānaṃ,' the word 'sīha' appears in passages such as, “Monks, a lion is the king of beasts” (AN 4.33), referring to the king of beasts. It also appears as a proper name, as in passages like, “Then General Sīha approached the Blessed One” (AN 5.34). And in statements like, “Monks, ‘lion’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One” (AN 5.99; 10.21), referring to the Tathāgata. There, just as it appears for the Tathāgata by way of analogy, so too here it should be understood by way of analogy; thus, 'sīhānaṃva' means 'sīhānaṃ iva' (like lions). The vowel elision due to sandhi is like that in “evaṃsa te” (MN 1.22). Here, 'iva' (like) is a particle. 'Suṇātha' (listen) is a verb. The others are nouns. 'Sīhānaṃva' (like lions) is in the genitive case signifying relationship. Although the related entity is not explicitly stated here in form, it is stated by way of meaning. Just as when “oṭṭhasseva mukhaṃ etassā” is stated, the meaning “its face is like a camel’s face” is indeed conveyed, so too here when 'sīhānaṃva' is stated, the meaning “like the roar of lions” is indeed conveyed. If one holds that the proximity of the word 'mukha' exists there, then here too, owing to the proximity of the word 'nadantānaṃ,' 'sīhānaṃva' is a term of illustration. 'Nadantānaṃ' shows the connection with what is to be illustrated. 'Dāṭhīnaṃ' (with fangs) is its qualifier. 'Girigabbhare' (in a mountain cave) shows the location of its occurrence. 'Suṇātha' (listen) is an exhortation to listen. 'Bhāvitattānaṃ' (of those who have developed themselves) shows the source of what is to be heard. 'Gāthā' (verses) indicates the object to be heard. 'Atthupanāyikā' (leading to the goal) is a qualifier of that. Although here “sīhānaṃ nadantānaṃ dāṭhīnaṃ” appears in the masculine gender, the meaning can also be understood in the feminine gender as 'sīhīnaṃ,' etc., by changing the gender. Or, by way of ekasesa (retention of one form), 'sīhā' refers to both male lions and lionesses; therefore, these three introductory verses are common to both the Theragāthā and the Therīgāthā, as indicated by 'sīhānaṃ' and similar terms.

Tattha sahanato hananato ca sīho. Yathā hi sīhassa migarañño balavisesayogato sarabhamigamattavaravāraṇāditopi parissayo nāma natthi, vātātapādiparissayampi so sahatiyeva, gocarāya pakkamantopi tejussadatāya mattagandhahatthivanamahiṃsādike samāgantvā abhīrū achambhī abhibhavati, abhibhavanto ca te aññadatthu hantvā tattha mudumaṃsāni bhakkhayitvā sukheneva viharati, evametepi mahātherā ariyabalavisesayogena sabbesampi parissayānaṃ sahanato, rāgādisaṃkilesabalassa abhibhavitvā hananato pajahanato tejussadabhāvena kutocipi abhīrū achambhī jhānādisukhena viharantīti sahanato hananato ca sīhā viyāti sīhā. Saddatthato pana yathā kantanatthena ādiantavipallāsato takkaṃ vuccati, evaṃ hiṃsanaṭṭhena sīho veditabbo. Tathā sahanaṭṭhena. Pisodarādipakkhepena niruttinayena pana vuccamāne vattabbameva natthi.

Here, a lion is so called because it endures and because it slays. Just as the lion, the king of beasts, by virtue of its exceptional strength, faces no danger whatsoever even from sarabha deer, mighty rutting elephants, and so forth, and it endures even hardships like wind and heat; when it goes forth for prey, by its excellent majestic power, it fearlessly and unshakenly overpowers rutting scent-elephants, wild buffaloes, and so forth, when it encounters them. Having overpowered them, it indeed slays them, feasts on their tender flesh there, and dwells happily. Similarly, these great elders, by virtue of their exceptional noble strength, endure all dangers, and having overpowered and destroyed the power of defilements such as lust, abandoning them, by their excellent majestic state, they dwell fearlessly and unshaken from any quarter, enjoying the bliss of the absorptions and so forth. Thus, because they endure and because they destroy, they are like lions—hence, they are called lions. In terms of etymology, however, just as 'takkaṃ' is said by reversing the beginning and ending letters of 'kantanatthena,' so too 'sīho' should be understood from 'hiṃsanatthena' (by the act of harming). Likewise, from 'sahanaṭṭhena' (by the act of enduring). Yet, when explaining by way of the science of etymology, including the methods of Pisodara and the like, there is nothing further to be said.

Atha vā yathā migarājā kesarasīho attano tejussadatāya ekacārī viharati, na kañci sahāyaṃ paccāsīsati, evametepi tejussadatāya vivekābhiratiyā ca ekacārinoti ekacariyaṭṭhenapi sīhā viyāti sīhā, tenāha – bhagavā ‘‘sīhaṃvekacaraṃ nāga’’nti (saṃ. ni. 1.30; su. ni. 168).

Alternatively, just as the maned lion, the king of beasts, dwells solitary due to its majestic power, not expecting any companion, so too these great elders are solitary wanderers due to their majestic power and their delight in seclusion. Thus, they are like lions in the sense of being solitary wanderers. Hence, the Blessed One said: “The lion, the solitary wanderer, the nāga.”

Atha vā asantāsanajavaparakkamādivisesayogato sīhā viyāti sīhā, ete mahātherā. Vuttañhetaṃ bhagavatā –

Alternatively, these great elders are lions because they are like lions, by virtue of their special qualities such as fearlessness, speed, and prowess. For this was said by the Blessed One:

‘‘Dveme, bhikkhave, asaniyā phalantiyā na santasanti, katameva dve? Bhikkhu ca khīṇāsavo sīho ca migarājā’’ti (a. ni. 2.60).

“Monks, these two do not tremble when a thunderbolt strikes. Which two? A monk whose corruptions are destroyed and a lion, the king of beasts.”

Javopi sīhassa aññehi asādhāraṇo, tathā parakkamo. Tathā hi so usabhasatampi laṅghitvā vanamahiṃsādīsu nipatati, potakopi samāno pabhinnamadānampi mattavaravāraṇānaṃ paṭimānaṃ bhinditvā [Pg.7] dantakaḷīraṃva khādati. Etesaṃ pana ariyamaggajavo iddhijavo ca aññehi asādhāraṇo, sammappadhānaparakkamo ca niratisayo. Tasmā sīhānaṃvāti sīhasadisānaṃ viya. Sīhassa cettha hīnūpamatā daṭṭhabbā, accantavisiṭṭhassa sahanādiatthassa theresveva labbhanato.

The swiftness of a lion is unmatched by others, as is its prowess. For it can leap a distance of a hundred usabhas and pounce upon wild buffaloes and the like. Even as a cub, it breaks the charge of mighty, rutting elephants with flowing ichor and devours them as if they were a tender bamboo shoot. For these elders, however, the swiftness of the noble path and of spiritual power is unmatched by others, and their prowess in right striving is unsurpassed. Therefore, 'sīhānaṃva' means 'like those who are similar to lions.' And here, the lion should be seen as an inferior comparison, for the ultimate excellence in endurance and other such qualities is found only in the elders.

Nadantānanti gajjantānaṃ. Gocaraparakkamatuṭṭhivelādīsu hi yathā sīhā attano āsayato nikkhamitvā vijambhitvā sīhanādaṃ abhītanādaṃ nadanti, evaṃ etepi visayajjhattapaccavekkhaṇaudānādikālesu imaṃ abhītanādaṃ nadiṃsu. Tena vuttaṃ – ‘‘sīhānaṃva nadantāna’’nti. Dāṭhīnanti dāṭhāvantānaṃ. Pasaṭṭhadāṭhīnaṃ, atisayadāṭhānanti vā attho. Yathā hi sīhā ativiya daḷhānaṃ tikkhānañca catunnaṃ dāṭhānaṃ balena paṭipakkhaṃ abhibhavitvā attano manorathaṃ matthakaṃ pūrenti, evametepi catunnaṃ ariyamaggadāṭhānaṃ balena anādimati saṃsāre anabhibhūtapubbapaṭipakkhaṃ abhibhavitvā attano manorathaṃ matthakaṃ pāpesuṃ. Idhāpi dāṭhā viyāti dāṭhāti sadisakappanāvaseneva attho veditabbo.

'Nadantānaṃ' means 'of those who roar.' Just as lions, emerging from their lairs at times of hunting, exertion, or satisfaction, stretch and utter their lion’s roar, their fearless roar, so too these elders, at times of reviewing objects internal and external, or of uttering inspired verses, uttered this fearless roar. Hence it is said: 'sīhānaṃva nadantānaṃ.' 'Dāṭhīnaṃ' means 'of those possessing fangs.' The meaning is 'of those with excellent fangs' or 'of those with superior fangs.' For just as lions, by the power of their four extremely strong and sharp fangs, overcome their opponents and bring their own desires to fulfillment, so too these elders, by the power of the four fangs of the noble path, overcame their opponents—never before overcome in this beginningless saṃsāra—and brought their own aspirations to their culmination. Here too, the meaning 'dāṭhā' should be understood by way of analogy: 'like fangs.'

Girigabbhareti pabbataguhāyaṃ, samīpatthe bhummavacanaṃ. ‘‘Girigavhare’’ti keci paṭhanti. Pabbatesu vanagahane vanasaṇḍeti attho. Idaṃ pana nesaṃ virocanaṭṭhānadassanañceva sīhanādassa yogyabhūmidassanañca. Nadantānaṃ girigabbhareti yojanā. Yathā hi sīhā yebhuyyena girigabbhare aññehi durāsadatāya janavivitte vasantā attano dassanena uppajjanakassa khuddakamigasantāsassa pariharaṇatthaṃ gocaragamane sīhanādaṃ nadanti, evametepi aññehi durāsadagirigabbharasadiseva suññāgārevasantā guṇehi khuddakānaṃ puthujjanānaṃ taṇhādiṭṭhiparittāsaparivajjanatthaṃ vakkhamānagāthāsaṅkhātaṃ abhītanādaṃ nadiṃsu. Tena vuttaṃ ‘‘sīhānaṃva nadantānaṃ, dāṭhīnaṃ girigabbhare’’ti.

'Girigabbhare' means 'in a mountain cave'; the locative case is used here in the sense of proximity. Some read 'girigavhare.' The meaning is 'in a mountain forest-thicket' or 'in a dense wood.' This phrase indicates both their place of splendor and a location suitable for a lion’s roar. The construction is 'nadantānaṃ girigabbhare' (of those roaring in a mountain cave). For just as lions, dwelling for the most part in mountain caves—secluded from people and difficult for others to approach—utter their lion’s roar when setting out for prey in order to dispel the fear that arises in small creatures at the sight of them, so too these great elders, dwelling in secluded lodgings like mountain caves that are difficult for others to approach, uttered their fearless roar—designated as the verses about to be spoken—in order to abandon the fear caused by craving and wrong views in ordinary people who are inferior in qualities. Therefore it was said: 'sīhānaṃva nadantānaṃ, dāṭhīnaṃ girigabbhare.'

Suṇāthāti savanāṇattikavacanaṃ, tena vakkhamānānaṃ gāthānaṃ sannipatitāya parisāya sotukāmataṃ uppādento savane ādaraṃ janeti, ussāhaṃ samuṭṭhāpento gāravaṃ bahumānañca upaṭṭhapeti. Atha vā ‘‘sīhāna’’ntiādīnaṃ [Pg.8] padānaṃ sadisakappanāya vinā mukhyavaseneva attho veditabbo. Tasmā daḷhatikkhabhāvena pasaṭṭhātisayadāṭhatāya dāṭhīnaṃ girigabbhare nadantānaṃ sīhagajjitaṃ gajjantānaṃ sīhānaṃ migarājūnaṃ viya tesaṃ abhītanādasadisā gāthā suṇāthāti attho. Idaṃ vuttaṃ hoti – ‘‘yathā sīhanādaṃ nadantānaṃ sīhānaṃ migarājūnaṃ kutocipi bhayābhāvato so abhītanādo tadaññamigasantāsakaro, evaṃ bhāvitattānaṃ appamattānaṃ therānaṃ sīhanādasadisiyo sabbaso bhayahetūnaṃ suppahīnattā abhītanādabhūtā, pamattajanasantāsakarā gāthā suṇāthā’’ti.

"Suṇātha" (Listen!) is an injunctive word for hearing. By arousing in the assembled audience the desire to listen to the verses about to be spoken, it generates interest in hearing, stimulating effort, and establishing reverence and esteem. Alternatively, the meaning of words such as "sīhānaṃ" should be understood primarily in their literal sense, without a figurative interpretation. Therefore, the meaning is: "Listen to these verses, which are like the fearless roar of lions—the kings of beasts—who roar a lion's roar in mountain caves, possessing exceedingly prominent, strong, and sharp fangs." This is what is meant: "Just as the fearless roar of lions, the kings of beasts, roaring a lion's roar, frightens other animals because it is utterly devoid of fear; even so, listen to the verses of the elders—who are developed in self and diligent—which are like a lion's roar, being a fearless roar because all causes of fear have been utterly abandoned, and which terrify heedless people."

Bhāvitattānanti bhāvitacittānaṃ. Cittañhi ‘‘attā hi kira duddamo (dha. pa. 159) yo ve ṭhitatto tasaraṃva ujjū’’ti (su. ni. 217) ca ‘‘attasammāpaṇidhī’’ti (khu. pā. 5.4; su. ni. 263) ca evamādīsu attāti vuccati, tasmā adhicittānuyogena samathavipassanābhivaḍḍhitacittānaṃ samathavipassanābhāvanāmatthakaṃ pāpetvā ṭhitānanti attho. Atha vā bhāvitattānanti bhāvitasabhāvānaṃ, sabhāvabhūtasīlādibhāvitānanti attho. Gīyatīti gāthā, anuṭṭhubhādivasena isīhi pavattitaṃ catuppadaṃ chappadaṃ vā vacanaṃ. Aññesampi taṃsadisatāya tathā vuccanti. Attatthādibhede atthe upanenti tesu vā upaniyyantīti atthūpanāyikā.

"Bhāvitattānaṃ" means 'of those with developed minds.' For the mind is called "attā" in passages such as: "Indeed, the self (attā) is hard to tame" (Dhp 159), "But one who is steadfast (ṭhitatto) is straight like a shuttle" (Snp 217), and "right establishment of the self (attasammāpaṇidhi)" (Khp 5.4; Snp 263). Therefore, it means 'of those who, through the practice of higher consciousness, have developed their minds in serenity and insight, and have reached the culmination of serenity and insight development, standing firm therein.' Alternatively, "bhāvitattānaṃ" means 'of those with developed natures,' that is, 'of those who have developed their inherent virtues such as morality.' "Gāthā" (verse) is so called because "it is sung" (gīyati); it is a composition of four or six lines, propagated by sages in meters such as Anuṭṭhubha. Others similar to it are also called thus. They are "atthūpanāyikā" (guides to the meaning) because they bring one to meanings of different kinds, such as one's own welfare, or because meanings are brought to bear in them.

Atha vā bhāvitattānanti bhāvitattābhāvānaṃ, attabhāvo hi āhito ahaṃ māno etthāti ‘‘attā’’ti vuccati, so ca tehi appamādabhāvanāya anavajjabhāvanāya bhāvito sammadeva guṇagandhaṃ gāhāpito. Tena tesaṃ kāyabhāvanā sīlabhāvanā cittabhāvanā paññābhāvanāti catunnampi bhāvanānaṃ paripuṇṇabhāvaṃ dasseti. ‘‘Bhāvanā’’ti ca sambodhipaṭipadā idhādhippetā. Yāyaṃ saccasambodhi atthi, sā duvidhā abhisamayato tadatthato ca. Sambodhi pana tividhā sammāsambodhi paccekasambodhi sāvakasambodhīti. Tattha sammā sāmaṃ sabbadhammānaṃ bujjhanato bodhanato ca sammāsambodhi. Sabbaññutaññāṇapadaṭṭhānaṃ maggañāṇaṃ maggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ ‘‘sammāsambodhī’’ti vuccati. Tenāha –

Alternatively, "bhāvitattānaṃ" means 'of those whose individual existence has been developed.' For individual existence (attabhāva) is called "attā" because the 'I-conceit' (ahaṃ māno) is established (āhito) therein (ettha). And that very self has been properly developed by them through the cultivation of heedfulness and blamelessness, and made to take on the fragrance of virtue. Thus, this shows the fulfillment of all four developments for them: development of body, development of virtue, development of mind, and development of wisdom. Here, "development" (bhāvanā) is intended to mean the path to enlightenment. This enlightenment of the truth (saccasambodhi) is twofold: from the perspective of direct realization (abhisamaya) and from the perspective of its basis (tadattho). Enlightenment, however, is of three kinds: perfect enlightenment (sammāsambodhi), solitary enlightenment (paccekasambodhi), and disciple's enlightenment (sāvakasambodhi). Among these, it is perfect enlightenment because one perfectly (sammā) awakens by oneself (sāmaṃ) to all phenomena and because one causes others to awaken. The knowledge of the path, which is the basis for omniscient knowledge, and the omniscient knowledge, which is based on the knowledge of the path, are called "perfect enlightenment." Hence it is said:

‘‘Buddhoti [Pg.9] yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāva’’nti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161).

"'Buddha' is that Blessed One who, being self-arisen and without a teacher, by himself fully awakened to the truths in phenomena unheard of before, and therein attained omniscience and mastery over the powers."

Bodhaneyyabodhanattho hi balesu vasībhāvo. Paccekaṃ sayameva bodhīti paccekasambodhi, ananubuddho sayambhūñāṇena saccābhisamayoti attho. Sammāsambuddhānañhi sayambhūñāṇatāya sayameva pavattamānopi saccābhisamayo sānubuddho aparimāṇānaṃ sattānaṃ saccābhisamayassa hetubhāvato. Imesaṃ pana so ekassāpi sattassa saccābhisamayahetu na hoti. Satthu dhammadesanāya savanante jātāti sāvakā. Sāvakānaṃ saccābhisamayo sāvakasambodhi. Tividhāpesā tiṇṇaṃ bodhisattānaṃ yathāsakaṃ āgamanīyapaṭipadāya matthakappattiyā satipaṭṭhānādīnaṃ sattatiṃsāya bodhipakkhiyadhammānaṃ bhāvanāpāripūrīti veditabbā itarābhisamayānaṃ tadavinābhāvato. Na hi sacchikiriyābhisamayena vinā bhāvanābhisamayo sambhavati, sati ca bhāvanābhisamaye pahānābhisamayo pariññābhisamayo ca siddhoyeva hotīti.

For mastery over the powers serves the purpose of awakening those who can be awakened. "Enlightenment (bodhi) for oneself (paccekaṃ) alone (eva)" is solitary enlightenment (paccekasambodhi); the meaning is the realization of the truths through self-arisen knowledge, without having been taught by another. For although the realization of the truths by the Perfectly Enlightened Ones occurs by themselves through their self-arisen knowledge, it is accompanied by the teaching for others, because it is the cause for the realization of the truths by countless beings. The realization of these solitary buddhas, however, is not the cause for the realization of the truths by even a single other being. They are called disciples (sāvaka) because they are born upon hearing (savana) the Teacher's teaching of the Dhamma. The disciples' realization of the truths is the disciple's enlightenment (sāvakasambodhi). These three kinds of enlightenment should be understood as the complete fulfillment of the development of the thirty-seven factors of enlightenment—such as the foundations of mindfulness—through the attainment of the summit of the path leading to it, appropriate to each of the three kinds of bodhisattas, because the other kinds of direct realization are inseparable from it. For without the direct realization through personal experience, the direct realization through development cannot occur; and when the direct realization through development exists, the direct realization through abandonment and the direct realization through full understanding are certainly accomplished.

Yadā hi mahābodhisatto paripūritabodhisambhāro carimabhave katapubbakicco bodhimaṇḍaṃ āruyha – ‘‘na tāvimaṃ pallaṅkaṃ bhindissāmi, yāva na me anupādāya āsavehi cittaṃ vimuccissatī’’ti paṭiññaṃ katvā aparājitapallaṅke nisinno asampattāya eva sañjhāvelāya mārabalaṃ vidhamitvā purimayāme pubbenivāsānussatiñāṇena anekākāravokāre pubbe nivutthakkhandhe anussaritvā majjhimayāme dibbacakkhuvisodhanena cutūpapātañāṇaanāgataṃsañāṇāni adhigantvā pacchimayāme ‘‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassā’’tiādinā (dī. ni. 2.57) jarāmaraṇato paṭṭhāya paṭiccasamuppādamukhena vipassanaṃ abhinivisitvā mahāgahanaṃ chindituṃ nisadasilāyaṃ pharasuṃ nisento viya kilesagahanaṃ chindituṃ lokanātho ñāṇapharasuṃ tejento buddhabhāvāya hetusampattiyā [Pg.10] paripākaṃ gatattā sabbaññutaññāṇādhigamāya vipassanaṃ gabbhaṃ gaṇhāpento antarantarā nānāsamāpattiyo samāpajjitvā yathāvavatthāpite nāmarūpe tilakkhaṇaṃ āropetvā anupadadhammavipassanāvasena anekākāravokārasaṅkhāre sammasanto chattiṃsakoṭisatasahassamukhena sammasanavāraṃ vitthāretvā tattha mahāvajirañāṇasaṅkhāte vipassanāñāṇe tikkhe sūre pasanne vuṭṭhānagāminibhāvena pavattamāne yadā taṃ maggena ghaṭeti, tadā maggapaṭipāṭiyā diyaḍḍhakilesasahassaṃ khepento aggamaggakkhaṇe sammāsambodhiṃ adhigacchati nāma, aggaphalakkhaṇato paṭṭhāya adhigato nāma. Sammāsambuddhabhāvato dasabalacatuvesārajjādayopi tassa tadā hatthagatāyeva hontīti ayaṃ tāva abhisamayato sammāsambodhipaṭipadā. Tadatthato pana mahābhinīhārato paṭṭhāya yāva tusitabhavane nibbatti, etthantare pavattaṃ bodhisambhārasambharaṇaṃ. Tattha yaṃ vattabbaṃ, taṃ sabbākārasampannaṃ cariyāpiṭakavaṇṇanāyaṃ vitthārato vuttamevāti tattha vuttanayeneva gahetabbaṃ.

When the Great Bodhisatta, having perfected the requisites for enlightenment and completed his preliminary duties in his final existence, ascended to the seat of enlightenment and made the vow, "I will not break this cross-legged posture until my mind is liberated from the taints without clinging," he sat on the unconquered seat. Even before the evening had fully arrived, he dispersed the forces of Māra. In the first watch of the night, with the knowledge of recollection of past lives, he recollected his former existences in their many modes and details. In the middle watch, by purifying the divine eye, he attained the knowledge of the passing away and rebirth of beings and the knowledge of the future. In the last watch, reflecting, "Alas, this world has fallen into difficulty—it is born, it ages, it dies, it passes away, and it is reborn, yet it does not understand the escape from this suffering, from aging and death," and so on, he directed his mind to insight by way of dependent origination, starting from aging and death. Like one sharpening an axe on a whetstone to cut through a great thicket, the Lord of the World sharpened the axe of his wisdom to cut through the thicket of defilements. Since the causal conditions for Buddhahood had matured, he caused insight to conceive for the attainment of omniscient knowledge. Entering into various meditative attainments at intervals, he applied the three characteristics to name-and-form as they had been determined. Through insight into phenomena in succession, he contemplated the conditioned formations in their many modes and details, expanding the round of contemplation through thirty-six trillion methods. Therein, when the insight knowledge known as the Great Adamantine Knowledge was proceeding with the nature of leading to emergence—being sharp, swift, and clear—he conjoined it with the path. Then, in the sequence of the path, destroying one and a half thousand defilements, at the moment of the supreme path he attains what is called perfect enlightenment. From the moment of the supreme fruition onward, he is one who has attained it. By virtue of his state as a Perfectly Enlightened Buddha, the ten powers, the four kinds of fearlessness, and so on, were then within his grasp. This, for a start, is the path to perfect enlightenment from the perspective of direct realization. But as for its basis, it is the accumulation of the requisites for enlightenment that occurred in the interval starting from the great aspiration until his birth in the Tusita heaven. Whatever should be said on that has already been stated in full detail in the commentary on the Cariyāpiṭaka, complete in all aspects; therefore, it should be understood in the manner stated there.

Paccekabodhisattāpi paccekabodhiyā katābhinīhārā anupubbena sambhatapaccekasambodhisambhārā tādise kāle carimattabhāve ṭhitā ñāṇassa paripākagatabhāvena upaṭṭhitaṃ saṃveganimittaṃ gahetvā savisesaṃ bhavādīsu ādīnavaṃ disvā sayambhūñāṇena pavatti pavattihetuṃ nivatti nivattihetuñca paricchinditvā ‘‘so ‘idaṃ dukkha’nti yoniso manasi karotī’’tiādinā āgatanayena catusaccakammaṭṭhānaṃ paribrūhentā attano abhinīhārānurūpaṃ saṅkhāre parimaddantā anukkamena vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā aggamaggaṃ adhigacchantā paccekasambodhiṃ abhisambujjhanti nāma, aggaphalakkhaṇato paṭṭhāya paccekasambuddhā nāma hutvā sadevakassa lokassa aggadakkhiṇeyyā honti.

Paccekabodhisattas, too, having made their aspiration for solitary enlightenment and having gradually accumulated the requisites for solitary full enlightenment, at such a time, established in their final existence, by the maturation of their knowledge, grasp a sign of spiritual urgency that has arisen. Having seen with distinction the danger in states of existence and so on, and having discerned with self-originated knowledge occurrence, the cause of occurrence, cessation, and the cause of cessation, they develop the meditation subject of the Four Truths according to the method that has come down, beginning with, “He wisely reflects, ‘This is suffering.’” Subduing the formations in accordance with their aspiration, having gradually and diligently developed insight, and attaining the supreme path by the sequence of the paths, they indeed fully awaken to solitary enlightenment. From the moment of the supreme fruit onwards, having become what are known as Solitary Buddhas, they are the foremost worthy of offerings in the world with its gods.

Sāvakā pana satthu sabrahmacārino vā catusaccakammaṭṭhānakathaṃ sutvā tasmiṃyeva khaṇe kālantare vā tajjaṃ paṭipattiṃ anutiṭṭhantā ghaṭentā vāyamantā vipassanaṃ ussukkāpetvā, yadi vā paṭipadāya vaḍḍhantiyā, saccāni paṭivijjhantā [Pg.11] attano abhinīhārānurūpasiddhiaggasāvakabhūmiyā vā kevalaṃ vā aggamaggakkhaṇe sāvakasambodhiṃ adhigacchanti nāma. Tato paraṃ sāvakabuddhā nāma honti sadevake loke aggadakkhiṇeyyā. Evaṃ tāva abhisamayato paccekasambodhi sāvakasambodhi ca veditabbā.

Disciples, however, having heard from the Teacher or from fellow practitioners the discourse on the meditation subject of the Four Truths, either at that very moment or at a later time, undertaking the practice suitable for it, striving, and making an effort, and having diligently developed insight—or as the practice progresses—penetrate the truths. They indeed attain the enlightenment of a disciple at the moment of the supreme path, whether at the stage of a chief disciple accomplished in accordance with their aspiration, or simply as a regular disciple. Thereafter, they are called disciple-buddhas and are the foremost worthy of offerings in the world with its gods. Thus, from the perspective of direct realization, both the enlightenment of a Solitary One and the enlightenment of a disciple are to be understood.

Tadatthato pana yathā mahābodhisattānaṃ heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappānaṃ satasahassañca bodhisambhārasambharaṇaṃ icchitabbaṃ majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappānaṃ satasahassañca, uparimaparicchedena soḷasa asaṅkhyeyyāni kappānaṃ satasahassañca ete ca bhedā paññādhikasaddhādhikavīriyādhikavasena veditabbā. Paññādhikānañhi saddhā mandā hoti paññā tikkhā, tato ca upāyakosallassa visadanipuṇabhāvena nacirasseva pāramiyo pāripūriṃ gacchanti. Saddhādhikānaṃ paññā majjhimā hotīti tesaṃ nātisīghaṃ nātisaṇikaṃ pāramiyo pāripūriṃ gacchanti. Vīriyādhikānaṃ pana paññā mandā hotīti tesaṃ cireneva pāramiyo pāripūriṃ gacchanti. Na evaṃ paccekabodhisattānaṃ. Tesañhi satipi paññādhikabhāve dve asaṅkhyeyyāni kappānaṃ satasahassañca bodhisambhārasambharaṇaṃ icchitabbaṃ, na tato oraṃ. Saddhādhikavīriyādhikāpi vuttaparicchedato paraṃ katipaye eva kappe atikkamitvā paccekasambodhiṃ abhisambujjhanti, na tatiyaṃ asaṅkhyeyyanti. Sāvakabodhisattānaṃ pana yesaṃ aggasāvakabhāvāya abhinīhāro, tesaṃ ekaṃ asaṅkhyeyyaṃ kappānaṃ satasahassañca sambhārasambharaṇaṃ icchitabbaṃ. Yesaṃ mahāsāvakabhāvāya, tesaṃ kappānaṃ satasahassameva, tathā buddhassa mātāpitūnaṃ upaṭṭhākassa puttassa ca. Tattha yathā –

In terms of its meaning, however, just as for Great Bodhisattas, by the lowest reckoning, the accumulation of the requisites for enlightenment is to be accepted as four incalculable aeons and one hundred thousand aeons; by the middle reckoning, eight incalculable aeons and one hundred thousand aeons; and by the highest reckoning, sixteen incalculable aeons and one hundred thousand aeons—and these distinctions are to be understood according to the predominance of wisdom, faith, or energy. For those in whom wisdom is predominant, faith is weak but wisdom is sharp, and consequently, due to their clear and subtle skill in means, the perfections reach fulfillment in no long time. For those in whom faith is predominant, wisdom is moderate, so their perfections reach fulfillment neither too quickly nor too slowly. But for those in whom energy is predominant, wisdom is weak, so their perfections reach fulfillment only after a long time. It is not so for Paccekabodhisattas. For them, even when wisdom is predominant, the accumulation of the requisites for enlightenment is to be accepted as two incalculable aeons and one hundred thousand aeons, and not less than that. Even those predominant in faith or energy, having passed only a few aeons beyond the stated limit, fully awaken to solitary enlightenment; they do not reach a third incalculable aeon. As for Sāvakabodhisattas, for those whose aspiration is for the state of a chief disciple, the accumulation of requisites is to be accepted as one incalculable aeon and one hundred thousand aeons. For those whose aspiration is for the state of a great disciple, it is one hundred thousand aeons only; and likewise for the Buddha's parents, attendant, and son. In this regard, it is as follows:

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamohānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –

“Human existence, perfection of gender, the necessary cause, the sight of a Teacher, the going forth, the possession of virtues, a meritorious deed of service, and the will—from the conjunction of these eight factors, the aspiration succeeds.”

Evaṃ vutte aṭṭha dhamme samodhānetvā katapaṇidhānānaṃ mahābodhisattānaṃ mahābhinīhārato pabhuti savisesaṃ dānādīsu yuttappayuttānaṃ divase divase vessantaradānasadisaṃ mahādānaṃ dentānaṃ tadanurūpasīlādike sabbapāramidhamme ācinantānampi yathāvuttakālaparicchedaṃ asampatvā antarā eva [Pg.12] buddhabhāvappatti nāma natthi. Kasmā? Ñāṇassa aparipaccanato. Paricchinnakāle nipphāditaṃ viya hi sassaṃ buddhañāṇaṃ yathāparicchinnakālavaseneva vuddhiṃ viruḷhiṃ vepullaṃ āpajjantaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchatīti evaṃ –

This having been said, for the great bodhisattas who have made their resolve by combining these eight factors, from their great aspiration onwards, even while they are diligently engaged with distinction in giving and so on, giving great gifts day by day like the gift of Vessantara, and accumulating all the qualities of the perfections such as corresponding virtue, there is no such thing as attaining the state of a Buddha in the interim, without having reached the aforementioned time limit. Why? Because their knowledge has not ripened. For just as a crop produced within a fixed time, so the Buddha-knowledge, by the power of that very fixed time, attains growth, increase, and abundance, forms its embryo, and reaches maturation. Thus—

‘‘Manussattaṃ liṅgasampatti, vigatāsavadassanaṃ;

Adhikāro chandatā ete, abhinīhārakāraṇā’’ti. (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanā) –

“Human existence, perfection of gender, seeing one free from the taints, a meritorious deed of service, and the will—these are the causes of the aspiration.”

Ime pañca dhamme samodhānetvā katābhinīhārānaṃ paccekabodhisattānaṃ ‘‘adhikāro chandatā’’ti dvaṅgasamannāgatāya patthanāya vasena katapaṇidhānānaṃ sāvakabodhisattānañca tattha tattha vuttakālaparicchedaṃ asampatvā antarā eva paccekasambodhiyā yathāvuttasāvakasambodhiyā ca adhigamo natthi. Kasmā? Ñāṇassa aparipaccanato. Imesampi hi yathā mahābodhisattānaṃ dānādipāramīhi paribrūhitā paññāpāramī anukkamena gabbhaṃ gaṇhantī paripākaṃ gacchantī buddhañāṇaṃ paripūreti, evaṃ dānādīhi paribrūhitā anupubbena yathārahaṃ gabbhaṃ gaṇhantī paripākaṃ gacchantī paccekabodhiñāṇaṃ sāvakabodhiñāṇañca paripūreti. Dānaparicayena hete tattha tattha bhave alobhajjhāsayatāya sabbattha asaṅgamānasā anapekkhacittā hutvā, sīlaparicayena susaṃvutakāyavācatāya suparisuddhakāyavacīkammantā parisuddhājīvā indriyesu guttadvārā bhojane mattaññuno hutvā jāgariyānuyogena cittaṃ samādahanti, svāyaṃ tesaṃ jāgariyānuyogo gatapaccāgatikavattavasena veditabbo.

For Paccekabodhisattas who have made their aspiration by combining these five factors, and for Sāvakabodhisattas who have made their resolve by way of an aspiration endowed with the two factors of ‘a meritorious deed of service and the will,’ there is no attainment of the enlightenment of a Solitary One or of the aforementioned enlightenment of a disciple in the interim, without having reached the time limit stated in their respective cases. Why? Because their knowledge has not ripened. For in their case too, just as for the great bodhisattas the perfection of wisdom, cultivated by the perfections of giving and so on, gradually forms its embryo, reaches maturation, and fulfills the Buddha-knowledge, so too for them, wisdom cultivated by giving and so on, gradually and as is fit, forms its embryo, reaches maturation, and fulfills the knowledge of a Solitary Buddha and the knowledge of a disciple. For through the practice of giving, in each and every existence, due to their disposition of non-greed, they become ones with minds unattached to anything and with minds free from longing. Through the practice of virtue, being well-restrained in body and speech, with thoroughly purified bodily and verbal actions, with a pure livelihood, with guarded sense faculties, and being moderate in eating, they concentrate their minds through devotion to wakefulness. And this devotion to wakefulness of theirs should be understood by way of the practice of mindfulness in going and returning.

Evaṃ pana paṭipajjantānaṃ adhikārasampattiyā appakasireneva aṭṭha samāpattiyo pañcābhiññā chaḷabhiññā adhiṭṭhānabhūtā pubbabhāgavipassanā ca hatthagatāyeva honti. Vīriyādayo pana tadantogadhā eva. Yañhi paccekabodhiyā sāvakabodhiyā vā atthāya dānādipuññasambharaṇe abbhussahanaṃ, idaṃ vīriyaṃ. Yaṃ tadanuparodhassa sahanaṃ, ayaṃ khanti. Yaṃ dānasīlādisamādānāvisaṃvādanaṃ, idaṃ saccaṃ. Sabbatthameva acalasamādhānādhiṭṭhānaṃ, idaṃ adhiṭṭhānaṃ. Yā dānasīlādīnaṃ pavattiṭṭhānabhūtesu sattesu hitesitā, ayaṃ mettā. Yaṃ sattānaṃ katavippakāresu ajjhupekkhanaṃ, ayaṃ [Pg.13] upekkhāti. Evaṃ dānasīlabhāvanāsu sīlasamādhipaññāsu ca sijjhamānāsu vīriyādayo siddhā eva honti. Sāyeva paccekabodhiatthāya sāvakabodhiatthāya ca dānādipaṭipadā tesaṃ bodhisattānaṃ santānassa bhāvanato paribhāvanato bhāvanā nāma. Visesato dānasīlādīhi svābhisaṅkhate santāne pavattā samathavipassanāpaṭipadā, yato te bodhisattā pubbayogāvacarasamudāgamasampannā honti. Tenāha bhagavā –

Thus, for those who practice in this way, through the fulfillment of their requisites, the eight attainments, the five higher knowledges, the six higher knowledges, and the preliminary insight that serves as a foundation are obtained with little difficulty, as if in hand. Moreover, energy and the other qualities are included therein. For the exertion in accumulating the store of merit through giving and so forth for the sake of enlightenment as a Paccekabuddha or as a disciple—this is energy. The endurance of what obstructs it—this is patience. The faithfulness in undertaking giving, virtue, and so forth—this is truthfulness. The unwavering resolve in all matters—this is determination. The wish for the welfare of beings who are the basis for the practice of giving, virtue, and so forth—this is loving-kindness. The equanimity towards beings who have committed offenses—this is equanimity. Thus, as giving, virtue, and development are being accomplished, and as virtue, concentration, and wisdom are being accomplished, energy and the other qualities are accomplished as a matter of course. That very practice of giving and so forth, for the sake of enlightenment as a Paccekabuddha or as a disciple, is called ‘development’ (bhāvanā) from its developing and cultivating the mental continuum of those bodhisattas. Specifically, it is the path of serenity and insight that arises in a mental continuum well-prepared by giving, virtue, and so forth, from which those bodhisattas become endowed with the acquisition of prior meditative practice. Therefore, the Blessed One said—

‘‘Pañcime, ānanda, ānisaṃsā pubbayogāvacare. Katame pañca? Idhānanda, pubbayogāvacaro diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti, atha devaputto samāno aññaṃ ārādheti, atha buddhānaṃ sammukhībhāve khippābhiñño hoti, atha pacchime kāle paccekasambuddho hotī’’ti (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanā).

“Ānanda, there are these five benefits for one with prior meditative practice. What five? Here, Ānanda, one with prior meditative practice, having made preparation, attains final knowledge in this very life. If he does not attain final knowledge in this very life, then he attains final knowledge at the time of death. If not at the time of death, then, having become a deva, he attains final knowledge. If not as a deva, then in the presence of the Buddhas, he becomes one of quick direct knowledge. Or, in a later time, he becomes a Paccekasambuddha.”

Iti pubbabhāgapaṭipadābhūtāya pāramitāparibhāvitāya samathavipassanābhāvanāya nirodhagāminipaṭipadābhūtāya abhisamayasaṅkhātāya maggabhāvanāya ca bhāvitattabhāvā buddhapaccekabuddhabuddhasāvakā bhāvitattā nāma. Tesu idha buddhasāvakā adhippetā.

Thus, Buddhas, Paccekabuddhas, and the disciples of the Buddha are called ‘those with developed selves’ because their being has been developed by the cultivation of serenity and insight—which constitutes the preliminary path and is imbued with the perfections—and by the cultivation of the path—which constitutes the practice leading to cessation and is known as direct realization. Among these, it is the disciples of the Buddha who are intended here.

Ettha ca ‘‘sīhānaṃvā’’ti iminā therānaṃ sīhasamānavuttitādassanena attano paṭipakkhehi anabhibhavanīyataṃ, te ca abhibhuyya pavattiṃ dasseti. ‘‘Sīhānaṃva nadantānaṃ…pe… gāthā’’ti iminā theragāthānaṃ sīhanādasadisatādassanena tāsaṃ paravādehi anabhibhavanīyataṃ, te ca abhibhavitvā pavattiṃ dasseti. ‘‘Bhāvitattāna’’nti iminā tadubhayassa kāraṇaṃ vibhāveti. Bhāvitattabhāvena therā idha sīhasadisā vuttā, tesañca gāthā sīhanādasadisiyo. ‘‘Atthūpanāyikā’’ti iminā abhibhavane payojanaṃ dasseti. Tattha therānaṃ paṭipakkho nāma saṃkilesadhammo, tadabhibhavo tadaṅgivikkhambhanappahānehi saddhiṃ samucchedappahānaṃ. Tasmiṃ sati paṭipassaddhīppahānaṃ nissaraṇappahānañca siddhameva hoti, yato te bhāvitattāti [Pg.14] vuccanti. Maggakkhaṇe hi ariyā appamādabhāvanaṃ bhāventi nāma, aggaphalakkhaṇato paṭṭhāya bhāvitattā nāmāti vuttovāyamattho.

Here, with the phrase ‘of lions,’ by showing the elders’ lion-like conduct, he indicates their invincibility by their opponents and their prevailing by overcoming them. With the verse ‘Of lions roaring… etc.… the verses,’ by showing the resemblance of the elders’ verses to a lion’s roar, he indicates their invincibility by the doctrines of others and their prevailing by overcoming them. With the phrase ‘of those with developed selves,’ he clarifies the reason for both of these. By virtue of their developed being, the elders are here said to be like lions, and their verses like a lion’s roar. With the phrase ‘conducive to the goal,’ he indicates the purpose in this overcoming. Herein, the opponents of the elders are the defiling states; overcoming them is abandonment by eradication, together with abandonment by substitution of opposites and abandonment by suppression. When that is present, abandonment by tranquillization and abandonment by escape are accomplished as a matter of course, which is why they are called ‘those with developed selves.’ For at the moment of the path, the noble ones are said to be cultivating the development of heedfulness, but from the point of the supreme fruit onwards, they are called ‘those with developed selves’; this is the meaning that has been stated.

Tesu tadaṅgappahānena nesaṃ sīlasampadā dassitā, vikkhambhanappahānena samādhisampadā, samucchedappahānena paññāsampadā, itarena tāsaṃ phalaṃ dassitaṃ. Sīlena ca tesaṃ paṭipattiyā ādikalyāṇatā dassitā, ‘‘ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ’’ (saṃ. ni. 5.369), ‘‘sīle patiṭṭhāya’’ (saṃ. ni. 1.23; visuddhi. 1.1), ‘‘sabbapāpassa akaraṇa’’nti (dha. pa. 183; dī. ni. 2.90) ca vacanato sīlaṃ paṭipattiyā ādikalyāṇaṃva avippaṭisārādiguṇāvahattā. Samādhinā majjhekalyāṇatā dassitā, ‘‘cittaṃ bhāvayaṃ’’, ‘‘kusalassa upasampadā’’ti ca vacanato samādhipaṭipattiyā majjhekalyāṇova, iddhividhādiguṇāvahattā. Paññāya pariyosānakalyāṇatā dassitā, ‘‘sacittapariyodapanaṃ’’ (dha. pa. 183; dī. ni. 2.90), ‘‘paññaṃ bhāvaya’’nti (saṃ. ni. 1.23; visuddhi. 1.1) ca vacanato paññā paṭipattiyā pariyosānaṃva, paññuttarato kusalānaṃ dhammānaṃ sāva kalyāṇā iṭṭhāniṭṭhesu tādibhāvāvahattā.

Among these abandonments, by abandonment by substitution of opposites, their perfection in virtue is shown; by abandonment through suppression, their perfection in concentration is shown; by abandonment through eradication, their perfection in wisdom is shown; and by the other two, the fruit of these perfections is shown. And through virtue, the initial excellence of their practice is shown, for in accordance with the sayings, “What is the beginning of wholesome states? Virtue that is well-purified,” “established in virtue,” and “the non-doing of all evil,” virtue is the initial excellence of the practice because it brings about qualities such as freedom from remorse. Through concentration, the middle excellence is shown, for in accordance with the sayings, “the development of the mind,” and “the undertaking of the wholesome,” concentration is the middle excellence of the practice because it brings about qualities such as the psychic powers. Through wisdom, the final excellence is shown, for in accordance with the sayings, “the purification of one’s own mind,” and “developing wisdom,” wisdom is the culmination of the practice. Because wisdom is supreme among wholesome states, it is itself excellent, as it brings about a state of equanimity amidst the desirable and undesirable.

‘‘Selo yathā ekaghano, vātena na samīrati;

(Mahāva. 244);

Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā’’ti. (dha. pa. 81) –

“Just as a solid rock is not shaken by the wind, so the wise are not moved by blame and praise.”

Hi vuttaṃ.

Indeed, it was said.

Tathā sīlasampadāya tevijjabhāvo dassito. Sīlasampattiñhi nissāya tisso vijjā pāpuṇanti. Samādhisampadāya chaḷabhiññābhāvo. Samādhisampattiñhi nissāya chaḷabhiññā pāpuṇanti. Paññāsampadāya pabhinnapaṭisambhidābhāvo. Paññāsampadañhi nissāya catasso paṭisambhidā pāpuṇanti. Iminā tesaṃ therānaṃ keci tevijjā, keci chaḷabhiññā, keci paṭisambhidāpattāti ayamattho dassitoti veditabbaṃ.

Furthermore, through the perfection of virtue, their attainment of the three true knowledges is shown. For it is by relying on the perfection of virtue that they attain the three true knowledges. Through the perfection of concentration, their attainment of the six higher knowledges is shown. For it is by relying on the perfection of concentration that they attain the six higher knowledges. Through the perfection of wisdom, their attainment of the analytical knowledges is shown. For it is by relying on the perfection of wisdom that they attain the four analytical knowledges. By this it is shown, and it should be understood, that among these elders some possessed the three true knowledges, some the six higher knowledges, and some had attained the analytical knowledges.

Tathā sīlasampadāya tesaṃ kāmasukhānuyogasaṅkhātassa antassa parivajjanaṃ dasseti. Samādhisampadāya attakilamathānuyogasaṅkhātassa, paññāsampadāya majjhimāya paṭipadāya sevanaṃ dasseti. Tathā sīlasampadāya tesaṃ vītikkamappahānaṃ kilesānaṃ dasseti. Samādhisampadāya pariyuṭṭhānappahānaṃ[Pg.15], paññāsampadāya anusayappahānaṃ dasseti. Sīlasampadāya vā duccaritasaṃkilesavisodhanaṃ, samādhisampadāya taṇhāsaṃkilesavisodhanaṃ, paññāsampadāya diṭṭhisaṃkilesavisodhanaṃ dasseti. Tadaṅgappahānena vā nesaṃ apāyasamatikkamo dassito. Vikkhambhanappahānena kāmadhātusamatikkamo, samucchedappahānena sabbabhavasamatikkamo dassitoti veditabbaṃ.

Likewise, through the perfection of virtue is shown their avoidance of the extreme known as indulgence in sensual pleasures. Through the perfection of concentration, the avoidance of the extreme known as self-mortification is shown, and through the perfection of wisdom, the cultivation of the middle way is shown. Furthermore, through the perfection of virtue is shown their abandonment of the defilements by way of transgression; through the perfection of concentration, the abandonment of the defilements by way of obsession; and through the perfection of wisdom, the abandonment of the latent defilements. Or, through the perfection of virtue is shown the purification from the defilements of misconduct; through the perfection of concentration, the purification from the defilements of craving; and through the perfection of wisdom, the purification from the defilements of wrong views. Or, by abandonment by substitution of opposites, their transcending of the planes of misery is shown; by abandonment through suppression, their transcending of the sensual realm is shown; and by abandonment through eradication, their transcending of all existence is shown. This is to be understood.

‘‘Bhāvitattāna’’nti vā ettha sīlabhāvanā, cittabhāvanā paññābhāvanāti tisso bhāvanā veditabbā kāyabhāvanāya tadantogadhattā. Sīlabhāvanā ca paṭipattiyā ādīti sabbaṃ purimasadisaṃ. Yathā pana sīhanādaṃ pare migagaṇā na sahanti, kuto abhibhave, aññadatthu sīhanādova te abhibhavati evameva aññatitthiyavādā therānaṃ vāde na sahanti, kuto abhibhave, aññadatthu theravādāva te abhibhavanti. Taṃ kissa hetu? ‘‘Sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (dha. pa. 277-279) ‘‘nibbānadhātū’’ti ca pavattanato. Na hi dhammato sakkā kenaci aññathā kātuṃ appaṭivattanīyato. Yaṃ panettha vattabbaṃ, taṃ parato āvibhavissati. Evamettha saṅkhepeneva paṭhamagāthāya atthavibhāvanā veditabbā.

In the phrase “of those with developed selves,” the threefold development should be understood: the development of virtue, the development of mind, and the development of wisdom, with the development of the body included therein, as it is contained within them. The development of virtue is the beginning of the practice—all else is similar to what was said before. Just as other herds of beasts cannot endure the lion's roar, much less overpower it—indeed, the lion's roar itself overpowers them—so too, the doctrines of other sectarians cannot endure the elders' teaching, much less overpower it; indeed, the elders' teaching itself overpowers them. For what reason? Because of the proclamation: “All conditioned things are impermanent, all conditioned things are suffering, all phenomena are not-self” (Dhp. 277–279) and “the element of Nibbāna.” For it is not possible for anyone to alter the nature of things, due to its irreversibility. Whatever is to be said on this point will become clear later. Thus, the exposition of the meaning of the first verse should be understood here in brief.

Dutiyagāthāyaṃ pana ayaṃ sambandhadassanamukhena atthavibhāvanā. Tattha yesaṃ therānaṃ gāthā sāvetukāmo, te sādhāraṇavasena nāmato gottato guṇato ca kittetuṃ ‘‘yathānāmā’’tiādi vuttaṃ. Asādhāraṇato pana tattha tattha gāthāsveva āvibhavissati. Tattha yathānāmāti yaṃyaṃnāmā, subhūti mahākoṭṭhikotiādinā nayena nāmadheyyena paññātāti attho. Yathāgottāti yaṃyaṃgottā, gotamo kassapotiādinā nayena kulapadesena yāya yāya jātiyā paññātāti attho. Yathādhammavihārinoti yādisadhammavihārino, pariyattiparamatāyaṃ aṭṭhatvā yathānurūpaṃ samāpattivihārino hutvā vihariṃsūti attho. Atha vā yathādhammavihārinoti yathādhammā vihārino ca, yādisasīlādidhammā dibbavihārādīsu abhiṇhaso [Pg.16] viharamānā yādisavihārā cāti attho. Yathādhimuttāti yādisaadhimuttikā saddhādhimuttipaññādhimuttīsu yaṃyaṃadhimuttikā suññatamukhādīsu vā yathā yathā nibbānaṃ adhimuttāti yathādhimuttā. ‘‘Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā’’ti (dha. pa. 226) hi vuttaṃ. Ubhayañcetaṃ pubbabhāgavasena veditabbaṃ. Arahattappattito pubbeyeva hi yathāvuttamadhimuccanaṃ, na parato. Tenāha bhagavā –

In the second verse, this is an exposition of the meaning by way of showing the connection. Here, for those elders whose verses he wishes to recite, they are to be mentioned in a general way by name, clan, and virtue, as stated in ‘yathānāmā’ and so on. In a specific way, however, it will become manifest in each respective verse. Therein, ‘yathānāmā’ means those known by their respective names, such as Subhūti or Mahākoṭṭhika. ‘Yathāgottā’ means those known by their respective clans, such as Gotama or Kassapa, by which lineage they are known. ‘Yathādhammavihārino’ means those who dwelt in suitable meditative attainments, not being established merely in the highest degree of scriptural learning. Alternatively, ‘yathādhammavihārino’ means those who possess the Dhamma and are dwellers therein; that is, possessing such qualities as virtue, they frequently abide in the divine abidings and so forth. ‘Yathādhimuttā’ means those who are inclined in a certain way, whether inclined by faith or by wisdom, or in whatever way they are inclined toward Nibbāna through the approaches of emptiness and so on. For it is said: “For those inclined toward Nibbāna, the taints come to an end” (Dhp. 226). Both of these should be understood as pertaining to the preliminary stage. For this aforementioned inclination occurs before the attainment of Arahantship, not after. Therefore, the Blessed One said:

‘‘Assaddho akataññū ca, sandhicchedo ca yo naro’’tiādi. (dha. pa. 97).

“The person who is faithless, ungrateful, a house-breaker,” and so on. (Dhp. 97).

‘‘Yathāvimuttā’’ti vā pāṭho, paññāvimuttiubhatobhāgavimuttīsu yaṃyaṃvimuttikāti attho. Sappaññāti tihetukapaṭisandhipaññāya pārihārikapaññāya bhāvanāpaññāya cāti tividhāyapi paññāya paññavanto. Vihariṃsūti tāya eva sappaññatāya yathāladdhena phāsuvihāreneva vasiṃsu. Atanditāti analasā, attahitapaṭipattiyaṃ yathābalaṃ parahitapaṭipattiyañca uṭṭhānavantoti attho.

“According to their liberation” is an alternative reading, meaning liberated in whichever way, whether through liberation by wisdom or liberation in both parts. “Endowed with wisdom” means they were possessed of wisdom of three kinds: wisdom associated with three-rooted rebirth-linking, administrative wisdom, and wisdom developed through meditation. “They dwelt” means they abided with the ease they had obtained through that very wisdom. “Untiring” means not lazy; that is, they were energetic in the practice for their own welfare and, according to their strength, for the welfare of others.

Ettha ca pana nāmagottaggahaṇena tesaṃ therānaṃ pakāsapaññātabhāvaṃ dasseti. Dhammavihāraggahaṇena sīlasampadaṃ samādhisampadañca dasseti. ‘‘Yathādhimuttā sappaññā’’ti iminā paññāsampadaṃ. ‘‘Atanditā’’ti iminā sīlasampadādīnaṃ kāraṇabhūtaṃ vīriyasampadaṃ dasseti. ‘‘Yathānāmā’’ti iminā tesaṃ pakāsananāmataṃ dasseti. ‘‘Yathāgottā’’ti iminā saddhānusārīdhammānusārīgottasampattisamudāgamaṃ, ‘‘yathādhammavihārino’’tiādinā sīlasamādhipaññāvimuttivimuttiñāṇadassanaṃ sampattisamudāgamaṃ, ‘‘atanditā’’ti iminā evaṃ attahitasampattiyaṃ ṭhitānaṃ parahitapaṭipattiṃ dasseti.

Here, the mention of name and clan shows the renowned and well-known state of those elders. The mention of dwelling in the Dhamma shows their accomplishment in virtue and accomplishment in concentration. By “according to their inclination, the wise,” it shows their accomplishment in wisdom. By “untiring,” it shows their accomplishment in energy, which is the cause of the accomplishments in virtue and so forth. By “according to their names,” it shows their state of having renowned names. By “according to their clans,” it shows the arising of their attainment of the lineage of a faith-follower and a Dhamma-follower. By “according to their Dhamma-dwelling” and so on, it shows the arising of their attainment of virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. By “untiring,” it shows the practice for the welfare of others of those established in such accomplishment of their own welfare.

Atha vā ‘‘yathānāmā’’ti idaṃ tesaṃ therānaṃ garūhi gahitanāmadheyyadassanaṃ samaññāmattakittanato. ‘‘Yathāgottā’’ti idaṃ kulaputtabhāvadassanaṃ kulāpadesa kittanato. Tena nesaṃ saddhāpabbajitabhāvaṃ dasseti[Pg.17]. ‘‘Yathādhammavihārino’’ti idaṃ caraṇasampattidassanaṃ sīlasaṃvarādīhi samaṅgībhāvadīpanato. ‘‘Yathādhimuttā sappaññā’’ti idaṃ nesaṃ vijjāsampattidassanaṃ āsavakkhayapariyosānāya ñāṇasampattiyā adhigamaparidīpanato. ‘‘Atanditā’’ti idaṃ vijjācaraṇasampattīnaṃ adhigamūpāyadassanaṃ. ‘‘Yathānāmā’’ti vā iminā tesaṃ pakāsananāmataṃyeva dasseti. ‘‘Yathāgottā’’ti pana iminā pacchimacakkadvayasampattiṃ dasseti. Na hi sammāappaṇihitattano pubbe ca akatapuññassa saddhānusārīdhammānusārino gottasampattisamudāgamo sambhavati. ‘‘Yathādhammavihārino’’ti iminā tesaṃ purimacakkadvayasampattiṃ dasseti. Na hi appatirūpe dese vasato sappurisūpanissayarahitassa ca tādisā guṇavisesā sambhavanti. ‘‘Yathādhimuttā’’ti iminā saddhammasavanasampadāsamāyogaṃ dasseti. Na hi paratoghosena vinā sāvakānaṃ saccasampaṭivedho sambhavati. ‘‘Sappaññā atanditā’’ti iminā yathāvuttassa guṇavisesassa abyabhicārihetuṃ dasseti ñāyārambhadassanato.

Alternatively, “as they are named” shows the names given to those elders by their teachers, from the mentioning of a mere convention. “As they are by clan” shows their status as sons of good family, from the mentioning of their family designation. By this, it shows their state of having gone forth out of faith. “As they dwell in the Dhamma” shows their accomplishment in conduct, by indicating their possession of moral restraint and other virtues. “As they are inclined, wise” shows their accomplishment of knowledge, by indicating their attainment of the accomplishment of knowledge that culminates in the destruction of the taints. “Untiring” shows the means of attaining the accomplishments of knowledge and conduct. Or, by “as they are named,” it simply shows their state of having renowned names. By “as they are by clan,” however, it shows their accomplishment of the latter two wheels. For the arising of the attainment of the lineage of a faith-follower or a Dhamma-follower is not possible for one whose mind is not rightly directed and who has not previously made merit. By “as they dwell in the Dhamma,” it shows their accomplishment of the former two wheels. For such distinguished qualities do not arise in one who dwells in an unsuitable place or who lacks the support of virtuous people. By “as they are inclined,” it shows their connection with the accomplishment of hearing the true Dhamma. For without the sound from another, the penetration of the truths is not possible for disciples. By “wise and untiring,” it shows the unfailing cause of the aforementioned distinguished qualities, by showing the undertaking of the right method.

Aparo nayo – ‘‘yathāgottā’’ti ettha gottakittanena tesaṃ therānaṃ yonisomanasikārasampadaṃ dasseti yathāvuttagottasampannassa yonisomanasikārasambhavato. ‘‘Yathādhammavihārino’’ti ettha dhammavihāraggahaṇena saddhammasavanasampadaṃ dasseti saddhammasavanena vinā tadabhāvato. ‘‘Yathādhimuttā’’ti iminā matthakappattaṃ dhammānudhammapaṭipadaṃ dasseti. ‘‘Sappaññā’’ti iminā sabbattha sampajānakāritaṃ. ‘‘Atanditā’’ti iminā vuttanayena attahitasampattiṃ paripūretvā ṭhitānaṃ paresaṃ hitasukhāvahāya paṭipattiyaṃ akilāsubhāvaṃ dasseti. Tathā ‘‘yathāgottā’’ti iminā nesaṃ saraṇagamanasampadā dassitā saddhānusārīgottakittanato. ‘‘Yathādhammavihārino’’ti iminā sīlakkhandhapubbaṅgamo samādhikkhandho dassito. ‘‘Yathādhimuttā sappaññā’’ti iminā paññakkhandhādayo. Saraṇagamanañca sāvakaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti ādimajjhapariyosānadassanena sabbepi sāvakaguṇā dassitā honti.

Another method: Here, in the phrase ‘according to their lineage,’ the mention of lineage indicates the accomplishment of wise attention in those elders, since wise attention is possible for one endowed with the aforementioned lineage. Here, in the phrase ‘according to their Dhamma-dwelling,’ the mention of dwelling in the Dhamma indicates the accomplishment of hearing the true Dhamma, since without hearing the true Dhamma, that dwelling is not possible. By ‘as they are inclined,’ it indicates the practice in accordance with the Dhamma that has reached its culmination. By ‘wise,’ it indicates acting with clear comprehension in all things. By ‘untiring,’ it indicates, in the manner described, the tireless nature of those who, having perfected the accomplishment of their own welfare, are established in the practice that brings welfare and happiness to others. Likewise, by ‘according to their lineage,’ their accomplishment in going for refuge is shown, through the mention of the lineage of a faith-follower. By ‘according to their Dhamma-dwelling,’ the aggregate of concentration, which is preceded by the aggregate of virtue, is shown. By ‘as they are inclined, wise,’ the aggregate of wisdom and the others are shown. Going for refuge is the beginning of a disciple’s qualities, concentration is the middle, and wisdom is the end. Thus, by showing the beginning, middle, and end, all the qualities of a disciple are shown.

Īdisī pana guṇavibhūti yāya sammāpaṭipattiyā tehi adhigatā, taṃ dassetuṃ ‘‘tattha tattha vipassitvā’’tiādi vuttaṃ. Tattha tatthāti tesu tesu [Pg.18] araññarukkhamūlapabbatādīsu vivittasenāsanesu. Tattha tatthāti vā tasmiṃ tasmiṃ udānādikāle. Vipassitvāti sampassitvā. Nāmarūpavavatthāpanapaccayapariggahehi diṭṭhivisuddhikaṅkhāvitaraṇavisuddhiyo sampādetvā kalāpasammasanādikkamena pañcamaṃ visuddhiṃ adhigantvā paṭipadāñāṇadassanavisuddhiyā matthakaṃ pāpanavasena vipassanaṃ ussukkāpetvā phusitvāti patvā sacchikatvā. Accutaṃ padanti nibbānaṃ. Tañhi sayaṃ acavanadhammattā adhigatānaṃ accutihetubhāvato ca natthi ettha cutīti ‘‘accutaṃ’’. Saṅkhatadhammehi asammissabhāvatāya tadatthikehi paṭipajjitabbatāya ca ‘‘pada’’nti ca vuccati. Katantanti katassa antaṃ. Yo hi tehi adhigato ariyamaggo, so attano paccayehi uppāditattā kato nāma. Tassa pana pariyosānabhūtaṃ phalaṃ katantoti adhippetaṃ. Taṃ katantaṃ aggaphalaṃ. Atha vā paccayehi katattā nipphāditattā katā nāma saṅkhatadhammā, tannissaraṇabhāvato katanto nibbānaṃ. Taṃ katantaṃ. Paccavekkhantāti ‘‘adhigataṃ vata mayā ariyamaggādhigamena idaṃ ariyaphalaṃ, adhigatā asaṅkhatā dhātū’’ti ariyaphalanibbānāni vimuttiñāṇadassanena paṭipattiṃ avekkhamānā. Atha vā saccasampaṭivedhavasena yaṃ ariyena karaṇīyaṃ pariññādisoḷasavidhaṃ kiccaṃ aggaphale ṭhitena nipphāditattā pariyosāpitattā kataṃ nāma, evaṃ kataṃ taṃ paccavekkhantā. Etena pahīnakilesapaccavekkhaṇaṃ dassitaṃ. Purimanayena pana itarapaccavekkhaṇānīti ekūnavīsati paccavekkhaṇāni dassitāni honti.

Moreover, to show such an excellence of qualities which they attained by right practice, it is said, 'having insight here and there,' etc. 'Here and there' means in those various secluded dwellings such as forests, the roots of trees, mountains, etc. Or, 'here and there' means at those various times, such as during an inspired utterance. 'Having insight' means 'having thoroughly seen.' Having fulfilled the purification of view and the purification by overcoming doubt through the discernment of name-and-form and the comprehension of conditions, and having attained the fifth purification by the contemplation of aggregates, etc., in due order, they diligently developed insight and brought it to the culmination of the purification of knowledge and vision of the path, having touched, attained, and realized it. The Deathless State is Nibbāna. For it is by nature not subject to falling away, and because it is the cause of non-falling away for those who attain it, there is no falling away therein—thus it is called 'the Deathless.' And because it is unmixed with conditioned phenomena and is to be attained by those who seek it, it is called a 'state.' 'The end of what is done' means the end of what is done. For the Noble Path attained by them is called 'done' because it is produced by its own conditions. But its culmination, the fruit, is meant by 'the end of what is done.' That 'end of what is done' is the supreme fruit. Alternatively, conditioned phenomena are called 'done' because they are produced and fashioned by conditions; Nibbāna is 'the end of what is done' because it is the escape from them. That is 'the end of what is done.' 'Reflecting' means: 'Indeed, by attaining the Noble Path, I have attained this Noble Fruit; I have attained the unconditioned element.' Thus, they review the Noble Fruit and Nibbāna with the knowledge and vision of liberation, contemplating their practice. Alternatively, that which is to be done by a Noble One through the complete penetration of the truths—the sixteenfold duty of full understanding, etc.—is called 'done' because it is accomplished and concluded by one abiding in the supreme fruit. Thus, they reflect on what is done. By this, the reflection on abandoned defilements is shown. By the previous method, however, the other reflections are shown; thus, nineteen reflections are shown.

Imamatthanti ettha imanti sakalo theratherīgāthānaṃ attho attano itaresañca tattha sannipatitānaṃ dhammasaṅgāhakamahātherānaṃ buddhiyaṃ viparivattamānatāya āsanno paccakkhoti ca katvā vuttaṃ. Atthanti ‘‘channā me kuṭikā’’tiādīhi gāthāhi vuccamānaṃ attūpanāyikaṃ parūpanāyikaṃ lokiyalokuttarapaṭisaṃyuttaṃ atthaṃ. Abhāsisunti gāthābandhavasena kathesuṃ, taṃdīpaniyo idāni mayā vuccamānā tesaṃ bhāvitattānaṃ gāthā attūpanāyikā suṇāthāti yojanā. Te ca mahātherā evaṃ kathentā [Pg.19] attano sammāpaṭipattipakāsanīhi gāthāhi sāsanassa ekantaniyyānikavibhāvanena parepi tattha sammāpaṭipattiyaṃ niyojentīti etamatthaṃ dīpeti āyasmā dhammabhaṇḍāgāriko, tathā dīpento ca imāhi gāthāhi tesaṃ thomanaṃ tāsañca tesaṃ vacanassa nidānabhāvena ṭhapanaṃ ṭhānagatamevāti dassetīti daṭṭhabbaṃ.

'This meaning' (imamatthanti): Herein, 'this' refers to the entire meaning of the verses of the theras and therīs. Because this meaning was revolving in the wisdom of myself and the other great elders who compiled the Dhamma and had assembled there, it was spoken of as 'near' and 'directly perceptible.' 'Meaning' (atthanti) refers to the meaning conveyed by verses such as 'My hut is roofed,' which is conducive to one's own welfare and that of others, and is connected with worldly and supramundane matters. 'They spoke' (abhāsisunti) means they related in verse form. The syntactical connection is as follows: 'Listen to these verses of those with developed minds, which are conducive to one's own welfare, which illuminate that meaning, and which are now being recited by me.' And those great elders, in speaking thus, also directed others toward right practice by making manifest the Dispensation's singular path to liberation through verses that proclaimed their own right practice. This is the meaning that the Venerable Dhammabhaṇḍāgārika (Treasurer of the Dhamma) elucidates. Moreover, it should be understood that in explaining thus, he shows that these verses serve both to praise them and to establish the basis for their statements, a position that is indeed appropriate.

Nidānagāthāvaṇṇanā niṭṭhitā.

The Commentary on the Introductory Verses is concluded.

1. Ekakanipāto

1. The Book of the Ones

1. Paṭhamavaggo

1. The First Chapter

1. Subhūtittheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Subhūti

Idāni channā me kuṭikātiādinayappavattānaṃ theragāthānaṃ atthavaṇṇanā hoti. Sā panāyaṃ atthavaṇṇanā yasmā tāsaṃ tāsaṃ gāthānaṃ aṭṭhuppattiṃ pakāsetvā vuccamānā pākaṭā hoti suviññeyyā ca. Tasmā tattha tattha aṭṭhuppattiṃ pakāsetvā atthavaṇṇanaṃ karissāmāti.

Now there is the commentary on the meaning of the elders' verses that proceed in the manner of 'My hut is roofed,' etc. Since this commentary on the meaning becomes clear and easily understood when it is explained after revealing the origin of each respective verse, I shall therefore provide the commentary on the meaning after revealing the origin in each case.

Tattha channā me kuṭikātigāthāya kā uppatti? Vuccate – ito kira kappasatasahassamatthake anuppanneyeva padumuttare bhagavati lokanāthe haṃsavatīnāmake nagare aññatarassa brāhmaṇamahāsālassa eko putto uppajji. Tassa ‘‘nandamāṇavo’’ti nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā tattha sāraṃ apassanto attano parivārabhūtehi catucattālīsāya māṇavakasahassehi saddhiṃ pabbatapāde isipabbajjaṃ pabbajitvā aṭṭha samāpattiyo pañca ca abhiññāyo nibbattesi. Antevāsikānampi kammaṭṭhānaṃ ācikkhi. Tepi na cireneva jhānalābhino ahesuṃ.

Therein, what is the origin of the verse 'My hut is roofed'? It is said: A hundred thousand aeons ago, before the arising of the Blessed One Padumuttara, the Lord of the World, a son was born to a certain great wealthy brahmin in the city named Haṃsavatī. They gave him the name 'Nandamāṇava'. When he came of age, he mastered the three Vedas, but finding no essence therein, he went forth into the ascetic life at the foot of a mountain, together with forty-four thousand brahmin youths who were his retinue. He brought into being the eight meditative attainments and the five supernormal knowledges. He also taught the meditation subjects to his pupils, and they, before long, became attainers of jhāna.

Tena [Pg.20] ca samayena padumuttaro bhagavā loke uppajjitvā haṃsavatīnagaraṃ upanissāya viharanto ekadivasaṃ paccūsasamaye lokaṃ volokento nandatāpasassa antevāsikajaṭilānaṃ arahattūpanissayaṃ nandatāpasassa ca dvīhaṅgehi samannāgatassa sāvakaṭṭhānantarassa patthanaṃ disvā pātova sarīrapaṭijagganaṃ katvā pubbaṇhasamaye pattacīvaramādāya aññaṃ kañci anāmantetvā sīho viya ekacaro nandatāpasassa antevāsikesu phalāphalatthāya gatesu ‘‘buddhabhāvaṃ me jānātū’’ti passantasseva nandatāpasassa ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Nandatāpaso buddhānubhāvañceva lakkhaṇapāripūriñca disvā lakkhaṇamante sammasitvā ‘‘imehi lakkhaṇehi samannāgato nāma agāraṃ ajjhāvasanto rājā hoti cakkavattī, pabbajanto loke vivaṭacchado sabbaññū buddho hoti. Ayaṃ purisājānīyo nissaṃsayaṃ buddhoti ñatvā paccuggamanaṃ katvā, pañcapatiṭṭhitena vanditvā, āsanaṃ paññāpetvā, adāsi. Nisīdi bhagavā paññatte āsane. Nandatāpasopi attano anucchavikaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

At that time, the Blessed One Padumuttara had arisen in the world and was residing near the city of Haṃsavatī. One day, while surveying the world at dawn, he saw the potential for arahantship among the matted-hair pupils of Nanda the ascetic, and also the aspiration of Nanda the ascetic, who was endowed with two qualities and destined for the position of a chief disciple. Having attended to his person early in the morning, the Blessed One took his bowl and robe in the forenoon and, without informing anyone, went alone like a lion. While the pupils of Nanda the ascetic had gone out to gather various fruits, the Blessed One, with the thought, 'May he know my state of Buddhahood,' descended from the sky and stood on the ground in the very sight of Nanda the ascetic. Seeing the Buddha’s majestic power and the perfection of his marks, Nanda the ascetic reflected upon the lore of marks and knew: 'One endowed with these marks, if he dwells in the household life, becomes a wheel-turning monarch; if he goes forth, he becomes a fully enlightened Buddha in the world, one with the veil uncovered. This thoroughbred of a man is undoubtedly a Buddha.' Having thus known, he went forward to meet him, paid homage with the five-point prostration, prepared a seat, and offered it. The Blessed One sat on the prepared seat. Nanda the ascetic also took a seat suitable for himself and sat to one side.

Tasmiṃ samaye catucattālīsasahassajaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā ācariyassa santikaṃ sampattā buddhānañceva ācariyassa ca nisinnāsanaṃ olokentā āhaṃsu – ‘‘ācariya, mayaṃ ‘imasmiṃ loke tumhehi mahantataro natthī’ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe’’ti. Nandatāpaso, ‘‘tātā, kiṃ vadetha, sāsapena saddhiṃ aṭṭhasaṭṭhisatasahassayojanubbedhaṃ sineruṃ upametuṃ icchatha, sabbaññubuddhena saddhiṃ mā maṃ upamitthā’’ti āha. Atha te tāpasā ‘‘sace ayaṃ orako abhavissa, na amhākaṃ ācariyo evaṃ upamaṃ āhareyya, yāva mahā vatāyaṃ purisājānīyo’’ti pādesu nipatitvā sirasā vandiṃsu. Atha te ācariyo āha – ‘‘tātā, amhākaṃ buddhānaṃ anucchaviko deyyadhammo natthi, bhagavā ca bhikkhācāravelāyaṃ idhāgato, tasmā mayaṃ yathābalaṃ deyyadhammaṃ dassāma, tumhe yaṃ yaṃ paṇītaṃ phalāphalaṃ ānītaṃ, taṃ taṃ āharathā’’ti vatvā āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. Satthārā [Pg.21] phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. Tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhojanakiccaṃ niṭṭhāpetvā nisinne satthari sabbe antevāsike pakkositvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. Satthā ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi. Bhikkhū satthu cittaṃ ñatvā satasahassamattā khīṇāsavā āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhaṃsu.

At that time, forty-four thousand matted-hair ascetics, carrying the finest and most nourishing fruits, approached their teacher. Observing the seat of the Buddha and their teacher, they said, 'Teacher, we have been wandering about thinking, “There is none greater than you in this world.” But this man here seems even greater than you.' The ascetic Nanda replied, 'Dear ones, what are you saying? Do you wish to compare Mount Sineru, which is sixty-eight hundred thousand yojanas high, with a mustard seed? Do not compare me with the All-Knowing Buddha!' Then those ascetics thought, 'If this man were inferior, our teacher would not make such a comparison. How great indeed must this noble man be!' They fell at his feet and paid homage with their heads. Then their teacher said to them, 'Dear ones, we have no offering suitable for the Buddhas. The Blessed One has come here during his almsround; therefore, we shall give according to our ability. Whatever fine fruits you have brought, bring them forth.' Having said this, he had them brought, washed his hands, and personally placed them in the Tathāgata’s bowl. As soon as the Teacher accepted the fruits, the deities infused them with divine essence. The ascetic himself also filtered water and gave it. Then, when the meal was finished and the Teacher was seated, he summoned all his pupils and, sitting near the Teacher, engaged in courteous conversation. The Teacher thought, 'Let the community of monks come.' Knowing the Teacher's thought, a hundred thousand arahants arrived, paid homage to the Teacher, and stood to one side.

Nandatāpaso antevāsike āmantesi – ‘‘tātā, buddhānaṃ nisinnāsanampi nīcaṃ, samaṇasatasahassassapi āsanaṃ natthi, tumhehi ajja uḷāraṃ bhagavato bhikkhusaṅghassa ca sakkāraṃ kātuṃ vaṭṭati, pabbatapādato vaṇṇagandhasampannāni pupphāni āharathā’’ti. Acinteyyattā iddhivisayassa muhutteneva vaṇṇagandhasampannāni pupphāni āharitvā buddhānaṃ yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ. Aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ ahosi. Evaṃ paññattesu āsanesu nandatāpaso tathāgatassa purato añjaliṃ paggayha ṭhito, ‘‘bhante, mayhaṃ dīgharattaṃ hitāya sukhāya imaṃ pupphāsanaṃ abhiruhathā’’ti āha. Nisīdi bhagavā pupphāsane. Evaṃ nisinne satthari satthu ākāraṃ ñatvā bhikkhū attano attano pattāsane nisīdiṃsu. Nandatāpaso mahantaṃ pupphachattaṃ gahetvā tathāgatassa matthake dhārento aṭṭhāsi. Satthā ‘‘tāpasānaṃ ayaṃ sakkāro mahapphalo hotū’’ti nirodhasamāpattiṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā bhikkhūpi samāpajjiṃsu. Tathāgate sattāhaṃ nirodhaṃ samāpajjitvā nisinne antevāsikā bhikkhācārakāle sampatte vanamūlaphalāphalaṃ paribhuñjitvā sesakāle buddhānaṃ añjaliṃ paggayha tiṭṭhanti. Nandatāpaso pana bhikkhācārampi agantvā pupphachattaṃ dhārento sattāhaṃ pītisukheneva vītināmeti.

The ascetic Nanda addressed his disciples: 'Dear ones, the seat for the Buddha is lowly, and there are no seats for a hundred thousand monks. Today it is fitting for you to make a magnificent offering of honor to the Blessed One and the community of monks. Bring flowers endowed with color and fragrance from the foot of the mountain.' Owing to the inconceivability of the range of psychic power, in a single moment they brought flowers endowed with color and fragrance and prepared a flower-seat for the Buddha measuring a yojana. For the chief disciples, it was three gāvutas; for the other monks, it was of various sizes such as half a yojana; for the most junior monk, it was the measure of an usabha. When the seats were thus prepared, the ascetic Nanda, standing before the Tathāgata with his hands raised in reverence, said, 'Venerable Sir, for my long-term welfare and happiness, please ascend this flower-seat.' The Blessed One sat upon the flower-seat. When the Teacher was thus seated, the monks, knowing the Teacher's disposition, sat down on their respective, proper seats. The ascetic Nanda, taking a large flower-parasol, stood holding it over the Tathāgata's head. The Teacher, thinking, 'May this honor from the ascetics be of great fruit,' entered the attainment of cessation. Knowing that the Teacher had entered this attainment, the monks also entered it. While the Tathāgata remained seated for seven days, having entered cessation, his disciples, when the time for the almsround arrived, would consume forest roots and fruits and for the rest of the time stand with their hands raised in reverence to the Buddha. The ascetic Nanda, however, did not even go for alms but, holding the flower-parasol, passed the seven days in rapture and bliss alone.

Satthā nirodhato vuṭṭhāya araṇavihāriaṅgena dakkhiṇeyyaṅgena cāti dvīhi aṅgehi samannāgataṃ ekaṃ sāvakaṃ ‘‘isigaṇassa pupphāsanānumodanaṃ karohī’’ti āṇāpesi. So cakkavattirañño santikā paṭiladdhamahālābho mahāyodho viya tuṭṭhamānaso attano visaye [Pg.22] ṭhatvā tepiṭakaṃ buddhavacanaṃ sammasitvā anumodanaṃ akāsi. Tassa desanāvasāne satthā sayaṃ dhammaṃ desesi. Desanāpariyosāne sabbe catucattālīsasahassatāpasā arahattaṃ pāpuṇiṃsu. Satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Tesaṃ tāvadeva kesamassu antaradhāyi. Aṭṭha parikkhārā kāye paṭimukkāva ahesuṃ saṭṭhivassattherā viya satthāraṃ parivārayiṃsu. Nandatāpaso pana vikkhittacittatāya visesaṃ nādhigacchi. Tassa kira araṇavihārittherassa santike dhammaṃ sotuṃ āraddhakālato paṭṭhāya ‘‘aho vatāhampi anāgate uppajjanakabuddhassa sāsane iminā sāvakena laddhadhuraṃ labheyya’’nti cittaṃ udapādi. So tena parivitakkena maggaphalapaṭivedhaṃ kātuṃ nāsakkhi. Tathāgataṃ pana vanditvā sammukhe ṭhatvā āha – ‘‘bhante, yena bhikkhunā isigaṇassa pupphāsanānumodanā katā, ko nāmāyaṃ tumhākaṃ sāsane’’ti. ‘‘Araṇavihāriaṅge dakkhiṇeyyaaṅge ca etadaggaṃ patto eso bhikkhū’’ti. ‘‘Bhante, yvāyaṃ mayā sattāhaṃ pupphachattaṃ dhārentena sakkāro kato, tena adhikārena na aññaṃ sampattiṃ patthemi, anāgate pana ekassa buddhassa sāsane ayaṃ thero viya dvīhaṅgehi samannāgato sāvako bhaveyya’’nti patthanamakāsi.

The Teacher, having emerged from cessation, commanded a disciple endowed with the two qualities of dwelling without conflict and being worthy of offerings, saying, 'Give the dedicatory sermon for the flower-seat to the assembly of seers.' That disciple, like a great warrior who has received a great reward from a universal monarch, was joyful and, standing in his own domain, he reviewed the Tipiṭaka, the word of the Buddha, and gave the dedicatory sermon. At the end of his discourse, the Teacher himself taught the Dhamma. At the conclusion of the teaching, all forty-four thousand ascetics attained Arahantship. The Teacher extended his hand, saying, 'Come, monks.' In that very moment, their hair and beards vanished. The eight requisites were placed upon their bodies, and they surrounded the Teacher like elders of sixty years' standing. The ascetic Nanda, however, due to his distracted mind, did not attain any distinction. It is said that from the time he began to listen to the Dhamma in the presence of that elder who dwelt without conflict, the thought arose in him: 'Oh, that I too, in the Dispensation of a future Buddha, might obtain the foremost position obtained by this disciple.' Because of that thought, he was unable to achieve the penetration of the path and fruit. Having paid homage to the Tathāgata, he stood before him and asked, 'Venerable Sir, the monk who gave the dedicatory sermon for the flower-seat to the assembly of seers, what is his name in your Dispensation?' 'That monk has reached the foremost position in the quality of dwelling without conflict and the quality of being worthy of offerings.' 'Venerable Sir, through the merit of this honor I have performed by holding the flower-parasol for seven days, I do not aspire to any other success. But in the future, in the Dispensation of a certain Buddha, may I become a disciple endowed with these two qualities, just like this elder.' Thus he made his aspiration.

Satthā ‘‘samijjhissati nu, kho imassa tāpasassa patthanā’’ti anāgataṃsañāṇaṃ pesetvā olokento kappasatasahassaṃ atikkamitvā samijjhanakabhāvaṃ disvā nandatāpasaṃ āha – ‘‘na te ayaṃ patthanā moghā bhavissati, anāgate kappasatasahassaṃ atikkamitvā gotamo nāma buddho uppajjissati, tassa santike samijjhissatī’’ti vatvā dhammakathaṃ kathetvā bhikkhusaṅghaparivuto ākāsaṃ pakkhandi. Nandatāpaso yāva cakkhupathasamatikkamā satthāraṃ bhikkhusaṅghañca uddissa añjaliṃ paggayha aṭṭhāsi. So aparabhāge kālena kālaṃ satthāraṃ upasaṅkamitvā dhammaṃ suṇi. Aparihīnajjhānova kālaṅkatvā brahmaloke nibbatto. Tato pana cuto aparānipi pañca jātisatāni pabbajitvā āraññako ahosi. Kassapasammāsambuddhakālepi pabbajitvā āraññako hutvā gatapaccāgatavattaṃ pūresi. Etaṃ kira vattaṃ aparipūretvā mahāsāvakabhāvaṃ [Pg.23] pāpuṇantā nāma natthi. Gatapaccāgatavattaṃ pana āgamaṭṭhakathāsu vuttanayeneva veditabbaṃ. So vīsativassasahassāni gatapaccāgatavattaṃ pūretvā kālaṅkatvā kāmāvacaradevaloke tāvatiṃsabhavane nibbatti. Vuttañhetaṃ apadāne (apa. thera 1.3.151) –

The Teacher, thinking, 'Will this ascetic’s aspiration be fulfilled or not?' sent forth his knowledge of the future and, looking forward, saw that it would be fulfilled after a hundred thousand eons had passed. He then said to the ascetic Nanda, 'This aspiration of yours will not be in vain. In the future, after a hundred thousand eons have passed, a Buddha named Gotama will arise. In his presence, it will be fulfilled.' Having said this and delivered a discourse on the Dhamma, he, surrounded by the community of monks, ascended into the sky. The ascetic Nanda stood with his hands raised in reverence towards the Teacher and the community of monks until they passed beyond the range of his sight. In the time that followed, he would from time to time approach the Teacher and listen to the Dhamma. With his meditative absorption undiminished, he passed away and was reborn in the Brahma world. Passing away from there, for another five hundred births he went forth and was a forest-dweller. During the time of the Perfectly Enlightened One Kassapa, he also went forth, became a forest-dweller, and fulfilled the practice of 'going and returning.' It is said that no one who has not fulfilled this practice can attain the state of a great disciple. The practice of 'going and returning' should be understood according to the method stated in the commentaries on the scriptures. Having fulfilled the practice of 'going and returning' for twenty thousand years, he passed away and was reborn in the Tāvatiṃsa abode, in the desire-sphere celestial world. And this was stated in the Apadāna (Apadāna, Thera 1.3.151):

‘‘Himavantassāvidūre, nisabho nāma pabbato;

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.

“Not far from the Himālaya, there is a mountain named Nisabha; my hermitage was well-made, my leaf-hut well-constructed.”

‘‘Kosiyo nāma nāmena, jaṭilo uggatāpano;

Ekākiyo adutiyo, vasāmi nisabhe tadā.

By name I was Kosiya, a matted-haired ascetic of intense austerity. Alone, without a second, I dwelt then on Mount Nisabha.

‘‘Phalaṃ mūlañca paṇṇañca, na bhuñjāmi ahaṃ tadā;

Pavattaṃva supātāhaṃ, upajīvāmi tāvade.

At that time, I did not eat fruit, root, or leaf. I subsisted then only on what had naturally fallen.

‘‘Nāhaṃ kopemi ājīvaṃ, cajamānopi jīvitaṃ;

Ārādhemi sakaṃ cittaṃ, vivajjemi anesanaṃ.

I did not corrupt my livelihood, even while giving up my life. I satisfied my own mind and avoided improper seeking.

‘‘Rāgūpasaṃhitaṃ cittaṃ, yadā uppajjate mama;

Sayaṃva paccavekkhāmi, ekaggo taṃ damemahaṃ.

When a mind associated with lust would arise in me, I myself would reflect upon it and, with one-pointedness, I would subdue it.

‘‘Rajjase rajjanīye ca, dussanīye ca dussase;

Muyhase mohanīye ca, nikkhamassu vanā tuvaṃ.

‘You lust after what is lustful, you hate what is hateful, you are deluded by what is deluding. Depart from this forest!’

‘‘Visuddhānaṃ ayaṃ vāso, nimmalānaṃ tapassinaṃ;

Mā kho visuddhaṃ dūsesi, nikkhamassu vanā tuvaṃ.

‘This is the dwelling of the pure, of stainless ascetics. Do not defile what is pure! Depart from this forest!’

‘‘Agāriko bhavitvāna, yadā puttaṃ labhissasi;

Ubhopi mā virādhesi, nikkhamassu vanā tuvaṃ.

‘Having become a householder, when you obtain a son, do not fail in both ways. Depart from this forest!’

‘‘Chavālātaṃ yathā kaṭṭhaṃ, na kvaci kiccakārakaṃ;

Neva gāme araññe vā, na hi taṃ kaṭṭhasammataṃ.

‘Like a firebrand from a pyre, a piece of wood useless for any purpose, neither in the village nor in the forest—indeed, it is not considered wood.’

‘‘Chavālātūpamo tvaṃ si, na gihī nāpi saññato;

Ubhato muttako ajja, nikkhamassu vanā tuvaṃ.

‘You are like that firebrand from a pyre, neither a householder nor a restrained ascetic. Today you are bereft of both. Depart from this forest!’

‘‘Siyā nu kho tava etaṃ, ko pajānāti te idaṃ;

Saddhādhuraṃ vahisi me, kosajjabahulāya ca.

‘Could this be your thought? Who would know this of you? You would bear the yoke of faith for me, and yet you are full of laziness.’

‘‘Jigucchissanti [Pg.24] taṃ viññū, asuciṃ nāgariko yathā;

Ākaḍḍhitvāna isayo, codayissanti taṃ sadā.

‘The wise will be disgusted by you, as a city-dweller is by filth. The seers, having dragged you forth, will constantly reprove you.’

‘‘Taṃ viññū pavadissanti, samatikkantasāsanaṃ;

Saṃvāsaṃ alabhanto hi, kathaṃ jīvihisi tuvaṃ.

‘The wise will speak of you as one who has transgressed the teaching. Unable to find companionship, how indeed will you live?’

‘‘Tidhāpabhinnaṃ mātaṅgaṃ, kuñjaraṃ saṭṭhihāyanaṃ;

Balī nāgo upagantvā, yūthā nīharate gajaṃ.

‘A sixty-year-old elephant, a tusker in full rut with threefold ichor flowing—a powerful bull elephant approaches and drives him from the herd.’

‘‘Yūthā vinissaṭo santo, sukhaṃ sātaṃ na vindati;

Dukkhito vimano hoti, pajjhāyanto pavedhati.

‘Expelled from the herd, he finds no happiness, no ease; miserable and dejected, he broods and trembles.’

‘‘Tatheva jaṭilā tampi, nīharissanti dummatiṃ;

Tehi tvaṃ nissaṭo santo, sukhaṃ sātaṃ na lacchasi.

‘In the same way, the matted-haired ascetics will expel you, you of wicked mind. Expelled by them, you will not find happiness or ease.’

‘‘Divā vā yadi vā rattiṃ, sokasallasamappito;

Dayhati pariḷāhena, gajo yūthāva nissaṭo.

‘By day or by night, pierced by the dart of sorrow, you will burn with anguish, like an elephant expelled from the herd.’

‘‘Jātarūpaṃ yathā kūṭaṃ, neva jhāyati katthaci;

Tathā sīlavīhino tvaṃ, na jhāyissasi katthaci.

‘Just as counterfeit gold does not shine anywhere, so you, being devoid of virtue, will not shine anywhere.’

‘‘Agāraṃ vasamānopi, kathaṃ jīvihisi tuvaṃ;

Mattikaṃ pettikañcāpi, natthi te nihitaṃ dhanaṃ.

‘Even while dwelling in a home, how will you live? You have no stored-up wealth, neither from your mother's side nor from your father's.’

‘‘Sayaṃ kammaṃ karitvāna, gatte sedaṃ pamocayaṃ;

Evaṃ jīvihisi gehe, sādhu te taṃ na ruccati.

‘Having done your own work, letting sweat pour from your limbs, thus you will live at home. Well now, does that not please you?’

‘‘Evāhaṃ tattha vāremi, saṃkilesagataṃ manaṃ;

Nānādhammakathaṃ katvā, pāpā cittaṃ nivārayiṃ.

In this way I restrained my mind when it tended toward defilement. Giving various discourses on the Dhamma, I turned my mind away from evil.

‘‘Evaṃ me viharantassa, appamādavihārino;

Tiṃsavassasahassāni, vipine me atikkamuṃ.

As I was dwelling thus, living heedfully, thirty thousand years passed by for me in the forest.

‘‘Appamādarataṃ disvā, uttamatthaṃ gavesakaṃ;

Padumuttarasambuddho, āgacchi mama santikaṃ.

Seeing me delighting in heedfulness, seeking the ultimate goal, the Perfectly Enlightened Padumuttara came into my presence.

‘‘Timbarūsakavaṇṇābho, appameyyo anūpamo;

Rūpenāsadiso buddho, ākāse caṅkamī tadā.

With the hue of a Timbarūsaka fruit, immeasurable, incomparable, the Buddha, unmatched in form, walked in the sky then.

‘‘Suphullo [Pg.25] sālarājāva, vijjūvabbhaghanantare;

Ñāṇenāsadiso buddho, ākāse caṅkamī tadā.

Like a great Sāla tree in full bloom, like lightning amidst dense clouds, the Buddha, unequaled in wisdom, walked in the sky then.

‘‘Sīharājāvasambhīto, gajarājāva dappito;

Lāsīto byaggharājāva, ākāse caṅkamī tadā.

Fearless as a lion king, majestic as an elephant king, graceful as a tiger king, the Buddha walked in the sky then.

‘‘Siṅghīnikkhasavaṇṇābho, khadiraṅgārasannibho;

Maṇi yathā jotiraso, ākāse caṅkamī tadā.

With the hue of Siṅgī-river gold, like embers of acacia wood, like a jotirasa gem, the Buddha walked in the sky then.

‘‘Visuddhakelāsanibho, puṇṇamāyeva candimā;

Majjhanhikeva sūriyo, ākāse caṅkamī tadā.

Like pure Mount Kelāsa, like the moon on a full-moon night, like the sun at midday, the Buddha walked in the sky then.

‘‘Disvā nabhe caṅkamantaṃ, evaṃ cintesahaṃ tadā;

Devo nu kho ayaṃ satto, udāhu manujo ayaṃ.

Seeing him walking in the sky, I thought thus at that time: ‘Is this being a deva, or is he a human?’

‘‘Na me suto vā diṭṭho vā, mahiyā ediso naro;

Api mantapadaṃ atthi, ayaṃ satthā bhavissati.

I have neither heard of nor seen such a man on earth. But there are prophetic verses; this one will surely be the Teacher.

‘‘Evāhaṃ cintayitvāna, sakaṃ cittaṃ pasādayiṃ;

Nānāpupphañca gandhañca, sannipātesahaṃ tadā.

Having thought thus, I inspired faith in my own mind. I then gathered various flowers and fragrances.

‘‘Pupphāsanaṃ paññāpetvā, sādhucittaṃ manoramaṃ;

Narasārathinaṃ aggaṃ, idaṃ vacanamabraviṃ.

Having prepared a delightful seat of flowers, with a virtuous mind, to the supreme Guide of men I spoke this word:

‘‘Idaṃ me āsanaṃ vīra, paññattaṃ tavanucchavaṃ;

Hāsayanto mamaṃ cittaṃ, nisīda kusumāsane.

‘O Hero, this seat has been prepared by me, fitting for you. Gladdening my mind, please sit upon this seat of flowers.’

‘‘Nisīdi tattha bhagavā, asambhītova kesarī;

Sattarattindivaṃ buddho, pavare kusumāsane.

The Blessed One sat there, fearless as a lion. For seven days and nights the Buddha remained on that excellent seat of flowers.

‘‘Namassamāno aṭṭhāsiṃ, sattarattindivaṃ ahaṃ;

Vuṭṭhahitvā samādhimhā, satthā loke anuttaro;

Mama kammaṃ pakittento, idaṃ vacanamabravi.

I stood paying homage for seven days and nights. Having arisen from meditative concentration, the Teacher, unsurpassed in the world, proclaiming my deed, spoke this word:

‘‘Bhāvehi buddhānussatiṃ, bhāvanānamanuttaraṃ;

Imaṃ satiṃ bhāvayitvā, pūrayissasi mānasaṃ.

‘Develop the recollection of the Buddha, supreme among meditations. Having developed this mindfulness, you will fulfill your aspiration.’

‘‘Tiṃsakappasahassāni[Pg.26], devaloke ramissasi;

Asītikkhattuṃ devindo, devarajjaṃ karissasi;

Sahassakkhattuṃ cakkavattī, rājā raṭṭhe bhavissasi.

‘For thirty thousand aeons, you will delight in the world of the devas. Eighty times you will be the king of devas, exercising divine sovereignty. A thousand times you will be a wheel-turning monarch, a king in the land.’

‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;

Anubhossasi taṃ sabbaṃ, buddhānussatiyā phalaṃ.

‘You will enjoy vast regional kingship, innumerable by count. All this is the fruit of the recollection of the Buddha.’

‘‘Bhavābhave saṃsaranto, mahābhogaṃ labhissasi;

Bhoge te ūnatā natthi, buddhānussatiyā phalaṃ.

‘Wandering through existences, you will obtain great wealth. In your possessions there will be no lack; this is the fruit of the recollection of the Buddha.’

‘‘Kappasatasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

‘A hundred thousand aeons from now, one born of the Okkāka clan, Gotama by name and by lineage, will be the Teacher in the world.’

‘‘Asītikoṭiṃ chaḍḍetvā, dāse kammakare bahū;

Gotamassa bhagavato, sāsane pabbajissasi.

‘Having given up eighty crores of wealth, and many male and female slaves and workers, you will go forth in the dispensation of the Blessed One Gotama.’

‘‘Ārādhayitvā sambuddhaṃ, gotamaṃ sakyapuṅgavaṃ;

Subhūti nāma nāmena, hessasi satthu sāvako.

Having pleased the Fully Awakened One, Gotama, the bull of the Sakyans, you will be named Subhūti, a disciple of the Teacher.

‘‘Bhikkhusaṅghe nisīditvā, dakkhiṇeyyaguṇamhi taṃ;

Tathāraṇavihāre ca, dvīsu agge ṭhapessasi.

Sitting in the Saṅgha of monks, He will establish you as foremost in two things: in being worthy of offerings and in dwelling without conflict.

‘‘Idaṃ vatvāna sambuddho, jalajuttamanāmako;

Nabhaṃ abbhuggamī vīro, haṃsarājāva ambare.

Having said this, the Fully Awakened One named Jalajuttama, the hero, rose into the sky like a king of swans in the air.

‘‘Sāsito lokanāthena, namassitvā tathāgataṃ;

Sadā bhāvemi mudito, buddhānussatimuttamaṃ.

Instructed by the Protector of the World, having paid homage to the Tathāgata, I, being joyful, always cultivate the supreme recollection of the Buddha.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsaṃ agacchahaṃ.

By that well-done deed, and by my volition and aspiration, having abandoned the human body, I went to the Tāvatiṃsa realm.

‘‘Asītikkhattuṃ devindo, devarajjamakārayiṃ;

Sahassakkhattuṃ rājā ca, cakkavattī ahosahaṃ.

Eighty times I reigned as king of the devas; a thousand times I was a wheel-turning king.

‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;

Anubhomi susampattiṃ, buddhānussatiyā phalaṃ.

I enjoyed vast and incalculable regional kingship and abundant prosperity—this is the fruit of the recollection of the Buddha.

‘‘Bhavābhave [Pg.27] saṃsaranto, mahābhogaṃ labhāmahaṃ;

Bhoge me ūnatā natthi, buddhānussatiyā phalaṃ.

Wandering from one existence to another, I obtained great wealth. There was no deficiency in my wealth—this is the fruit of the recollection of the Buddha.

‘‘Satasahassito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, buddhānussatiyā phalaṃ.

One hundred thousand aeons ago, when I performed that deed, I know of no unfortunate destination—this is the fruit of the recollection of the Buddha.

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti. –

The four analytical knowledges, and these eight liberations, the six higher knowledges have been realized by me; the Buddha's teaching has been fulfilled.

Itthaṃ sudaṃ āyasmā subhūtitthero imā gāthāyo abhāsitthāti.

Thus indeed the Venerable Elder Subhūti spoke these verses.

Evaṃ pana so tāvatiṃsabhavane aparāparaṃ uppajjanavasena dibbasampattiṃ anubhavitvā tato cuto manussaloke anekasatakkhattuṃ cakkavattirājā ca padesarājā ca hutvā uḷāraṃ manussasampattiṃ anubhavitvā atha amhākaṃ bhagavato kāle sāvatthiyaṃ sumanaseṭṭhissa gehe anāthapiṇḍikassa kaniṭṭho hutvā nibbatti ‘‘subhūtī’’tissa nāmaṃ ahosi.

Thus, having enjoyed divine prosperity in the Tāvatiṃsa realm by being reborn there successively, and then passing away from there, he became a wheel-turning monarch and a regional king in the human world many hundreds of times, enjoying sublime human prosperity. Then, in the time of our Blessed One, he was born in Sāvatthī in the house of the treasurer Sumana as Anāthapiṇḍika's younger brother, and his name was Subhūti.

Tena ca samayena amhākaṃ bhagavā loke uppajjitvā pavattavaradhammacakko anupubbena rājagahaṃ gantvā tattha veḷuvanapaṭiggahaṇādinā lokānuggahaṃ karonto rājagahaṃ upanissāya sītavane viharati. Tadā anāthapiṇḍiko seṭṭhi sāvatthiyaṃ uṭṭhānakabhaṇḍaṃ gahetvā attano sahāyassa rājagahaseṭṭhino gharaṃ gato buddhuppādaṃ sutvā satthāraṃ sītavane viharantaṃ upasaṅkamitvā paṭhamadassaneneva sotāpattiphale patiṭṭhāya satthāraṃ sāvatthiṃ āgamanatthāya yācitvā tato pañcacattālīsayojane magge yojane yojane satasahassapariccāgena vihāre patiṭṭhāpetvā sāvatthiyaṃ rājamānena aṭṭhakarīsappamāṇaṃ jetassa rājakumārassa uyyānabhūmiṃ koṭisanthārena kiṇitvā tattha bhagavato vihāraṃ kāretvā adāsi. Vihārapariggahaṇadivase ayaṃ subhūtikuṭumbiko anāthapiṇḍikaseṭṭhinā saddhiṃ gantvā dhammaṃ suṇanto saddhaṃ paṭilabhitvā pabbaji. So upasampajjitvā dve mātikā paguṇā katvā kammaṭṭhānaṃ kathāpetvā araññe samaṇadhammaṃ karonto mettājhānapādakaṃ vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. So dhammaṃ desento [Pg.28] yasmā satthārā desitaniyāmena anodissakaṃ katvā dhammaṃ deseti. Tasmā araṇavihārīnaṃ aggo nāma jāto. Piṇḍāya caranto ghare ghare mettājhānaṃ samāpajjitvā vuṭṭhāya bhikkhaṃ paṭiggaṇhāti ‘‘evaṃ dāyakānaṃ mahapphalaṃ bhavissatī’’ti. Tasmā dakkhiṇeyyānaṃ aggo nāma jāto. Tenāha bhagavā – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ araṇavihārīnaṃ yadidaṃ subhūti, dakkhiṇeyyānaṃ yadidaṃ subhūtī’’ti (a. ni. 1.198, 201). Evamayaṃ mahāthero arahatte patiṭṭhāya attanā pūritapāramīnaṃ phalassa matthakaṃ patvā loke abhiññāto abhilakkhito hutvā bahujanahitāya janapadacārikaṃ caranto anupubbena rājagahaṃ agamāsi.

At that time, our Blessed One had arisen in the world and, having set in motion the supreme Wheel of the Dhamma, gradually journeyed to Rājagaha. There, by accepting the Veḷuvana Grove and performing other such acts, he brought benefit to the world, dwelling in the Sītavana, the Cool Grove, near Rājagaha. Then, the merchant Anāthapiṇḍika, taking goods for enterprise from Sāvatthī, went to the house of his friend, the chief merchant of Rājagaha. Hearing of the Buddha’s arising and that the Teacher was dwelling in the Cool Grove, he approached him. At the very first sight, he became established in the fruit of stream-entry. He then invited the Teacher to come to Sāvatthī. Afterward, along the forty-five-yojana road, he established monasteries at every yojana, spending a hundred thousand at each. In Sāvatthī, by covering the ground with a crore of coins, he bought from Prince Jeta the park land measuring eight karīsas by the royal measure. There, he had a monastery built for the Blessed One and gave it. On the day of the monastery’s acceptance, this householder Subhūti went with the merchant Anāthapiṇḍika and, upon hearing the Dhamma, acquired faith and went forth. Having received the higher ordination, he mastered the two Pātimokkha codes, had a meditation subject explained to him, and practiced the duties of a recluse in the forest. Developing insight with the jhāna of loving-kindness as its basis, he attained arahantship. When teaching the Dhamma, because he taught without specifying an individual, in accordance with the method taught by the Teacher, he came to be known as the foremost among those who dwell without conflict. When going for alms, he would enter the jhāna of loving-kindness at each house and, upon emerging from it, would accept the alms-food, thinking, 'In this way, it will be of great fruit for the donors.' Therefore, he came to be known as the foremost among those worthy of offerings. For this reason the Blessed One said: 'This is the foremost, monks, among my monk disciples who are dwellers without conflict, that is, Subhūti. Among those worthy of offerings, that is, Subhūti.' (Aṅguttara Nikāya 1.198, 201). Thus this great elder, established in arahantship, having reached the pinnacle of the fruit of the perfections he had fulfilled, became well-known and distinguished in the world. Wandering on tour through the country for the welfare of the multitude, he in due course arrived at Rājagaha.

Rājā bimbisāro therassa āgamanaṃ sutvā upasaṅkamitvā vanditvā ‘‘idheva, bhante, vasathā’’ti vatvā ‘‘nivāsanaṭṭhānaṃ karissāmī’’ti pakkanto vissari. Thero senāsanaṃ alabhanto abbhokāse vītināmesi. Therassa ānubhāvena devo na vassati. Manussā avuṭṭhitāya upaddutā rañño nivesanadvāre ukkuṭṭhimakaṃsu. Rājā ‘‘kena nu kho kāraṇena devo na vassatī’’ti vīmaṃsanto ‘‘therassa abbhokāsavāsena maññe na vassatī’’ti cintetvā tassa paṇṇakuṭiṃ kārāpetvā ‘‘imissā, bhante, paṇṇakuṭiyā vasathā’’ti vatvā vanditvā pakkāmi. Thero kuṭikaṃ pavisitvā tiṇasanthārake pallaṅkena nisīdi. Tadā pana devo thokaṃ thokaṃ phusāyati, na sammā dhāraṃ anuppavecchati. Atha thero lokassa avuṭṭhikabhayaṃ visamitukāmo attano ajjhattikabāhiravatthukassa parissayassa abhāvaṃ pavedento –

King Bimbisāra, hearing of the elder’s arrival, approached him, paid homage, and said, 'Venerable sir, please stay right here.' Saying, 'I will prepare a dwelling place,' he departed but then forgot. The elder, not receiving a lodging, spent the time in the open air. Due to the elder’s spiritual power, the rain god did not send rain. The people, afflicted by the drought, made an uproar at the king’s palace gate. The king, investigating, 'For what reason does the rain god not send rain?' reflected, 'I think it is because the elder is dwelling in the open air that he does not send rain.' Having had a leaf-hut built for him, he said, 'Venerable sir, please dwell in this leaf-hut,' paid homage, and departed. The elder entered the hut and sat cross-legged on a spread of grass. Then the rain god drizzled lightly, but did not let down a proper shower. Then the elder, wishing to quell the world’s fear of drought and to make known his own freedom from dangers related to internal and external things, declared:

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‘‘Channā me kuṭikā sukhā nivātā, vassa deva yathāsukhaṃ;

Cittaṃ me susamāhitaṃ vimuttaṃ, ātāpī viharāmi vassa devā’’ti. –

My hut is covered, pleasant, sheltered from the wind; rain, O deva, as you please. My mind is well-concentrated, liberated; I dwell ardently. Rain, O deva!

Gāthamāha.

He spoke the verse.

Tattha [Pg.29] channa-saddo tāva ‘‘channā sā kumārikā imassa kumārakassa’’ (pārā. 296) ‘‘nacchannaṃ nappatirūpa’’ntiādīsu (pārā. 383) patirūpe āgato. ‘‘Channaṃ tveva, phagguṇa, phassāyatanāna’’ntiādīsu vacanavisiṭṭhe saṅkhyāvisese. ‘‘Channamativassati, vivaṭaṃ nātivassatī’’tiādīsu (udā. 45; cūḷava. 385) gahaṇe. ‘‘Kyāhaṃ te nacchannopi karissāmī’’tiādīsu nivāsanapārupane ‘‘āyasmā channo anācāraṃ ācaratī’’tiādīsu (pārā. 424) paññattiyaṃ. ‘‘Sabbacchannaṃ sabbaparicchannaṃ (pāci. 52, 54), channā kuṭi āhito ginī’’ti (su. ni. 18) ca ādīsu tiṇādīhi chādane. Idhāpi tiṇādīhi chādaneyeva daṭṭhabbo, tasmā tiṇena vā paṇṇena vā channā yathā na vassati vassodakapatanaṃ na hoti na ovassati, evaṃ sammadeva chāditāti attho.

Herein, the word 'channa' first appears in contexts such as 'that girl is suitable for this boy' (Pārā. 296) and 'unsuitable, not fitting' (Pārā. 383), where it has the meaning of 'fitting'. In phrases like 'indeed, Phagguna, the six sense bases…' it is used for the specific number six. In expressions such as 'it rains on the covered, it does not rain on the open' (Udā. 45; Cūḷava. 385), it has the meaning of 'a dwelling'. In statements like 'What can I do for you, being unclothed?' it has the meaning of 'clothing and covering'. In designations like 'the venerable Channa behaves improperly' (Pārā. 424), it is used as a proper name. In phrases like 'fully covered, fully enclosed' (Pāci. 52, 54), and 'the hut is covered, the fire is lit' (Snp 1.2), it has the meaning of 'covering with grass and so on'. Here too, it should be understood in the sense of 'covering with grass and so on'. Therefore, the meaning is: covered with grass or leaves in such a way that the rain does not get in, that the falling of rainwater does not occur, that it is not drenched; thus, 'properly covered'.

Me-saddo ‘‘kicchena me adhigataṃ, halaṃ dāni pakāsitu’’ntiādīsu (mahāva. 8; dī. ni. 2.65; ma. ni. 1.281; 2.337; saṃ. ni. 1.172) karaṇe āgato, mayāti attho. ‘‘Tassa me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 3.182; a. ni. 4.257) sampadāne, mayhanti attho. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato’’ādīsu (ma. ni. 1.206; saṃ. ni. 4.14) sāmiatthe āgato. Idhāpi sāmiatthe eva daṭṭhabbo, mamāti attho. Kiñcāpi khīṇāsavānaṃ mamāyitabbaṃ nāma kiñci natthi lokadhammehi anupalittabhāvato, lokasamaññāvasena pana tesampi ‘‘ahaṃ mamā’’ti vohāramattaṃ hoti. Tenāha bhagavā – ‘‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’ti (ma. ni. 1.29).

The word 'me' appears in contexts such as, 'What was attained by me with difficulty, it is not suitable to proclaim it now,' (Mahāvagga 8; Dīgha Nikāya 2.65; Majjhima Nikāya 1.281; 2.337; Saṃyutta Nikāya 1.172) in the instrumental sense, meaning 'by me.' In phrases like, 'Venerable sir, may the Blessed One teach the Dhamma to me in brief,' (Saṃyutta Nikāya 3.182; Aṅguttara Nikāya 4.257) it appears in the dative sense, meaning 'to me.' In statements such as, 'Monks, before my enlightenment, when I was still an unenlightened Bodhisatta,' (Majjhima Nikāya 1.206; Saṃyutta Nikāya 4.14) it is used in the possessive sense. Here too, it should be understood in the possessive sense, meaning 'my.' Although for those whose cankers are destroyed there is nothing that can be called 'mine' due to their being unstained by worldly conditions, by way of worldly convention, even for them there is the mere manner of speech, 'I' and 'mine.' Therefore, the Blessed One said: 'How might my disciples be heirs of the Dhamma, not heirs of material things?' (Majjhima Nikāya 1.29).

Kuṭikāti pana mātukucchipi karajakāyopi tiṇādicchadano patissayopi vuccati. Tathā hi –

A 'small hut' (kuṭikā), moreover, is said to be the mother's womb, the physical body, and a shelter covered with grass and the like. For thus it is said:

‘‘Mātaraṃ kuṭikaṃ brūsi, bhariyaṃ brūsi kulāvakaṃ;

Putte santānake brūsi, taṇhā me brūsi bandhana’’nti. (saṃ. ni. 1.19) –

"You call the mother a small hut, you call the wife a nest; you call the children a continuity, you call craving my bondage."

Ādīsu mātukucchi ‘‘kuṭikā’’ti vuttā.

In such passages, the mother's womb is called a 'small hut'.

‘‘Aṭṭhikaṅkalakuṭike[Pg.30], maṃsanhārupasibbite;

Dhiratthu pūre duggandhe, paragatte mamāyasī’’ti. (theragā. 1153) –

"In this small hut that is a skeleton of bones, stitched with flesh and sinews; shame on this body, full of foulness! You cherish another's body."

Ādīsu kesādisamūhabhūto karajakāyo. ‘‘Kassapassa bhagavato bhagini kuṭi ovassati’’ (ma. ni. 2.291) ‘‘kuṭi nāma ullittā vā hoti avalittā vā’’tiādīsu (pārā. 349) tiṇachadanapatissayo. Idhāpi so eva veditabbo paṇṇasālāya adhippetattā. Kuṭi eva hi kuṭikā, apākaṭakuṭi ‘‘kuṭikā’’ti vuttā.

In such passages, the physical body, which is a collection of hair and so forth, is meant. In passages such as, 'The hut of the Blessed One Kassapa's sister is leaking' (Majjhima Nikāya 2.291) and 'A hut is either plastered or unplastered,' and so on (Pārājika 349), a shelter with a grass roof is meant. Here too, that very same thing should be understood, because a leaf-hut is intended. For a kuṭi is simply a kuṭikā; an inconspicuous hut is called a kuṭikā.

Sukha-saddo pana ‘‘vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassa’’ntiādīsu (su. ni. 67) sukhavedanāyaṃ āgato. ‘‘Sukho buddhānamuppādo, sukhā saddhammadesanā’’tiādīsu (dha. pa. 194) sukhamūle. ‘‘Sukhassetaṃ, bhikkhave, adhivacanaṃ yadidaṃ puññānī’’tiādīsu (a. ni. 7.62; itivu. 22) sukhahetumhi. ‘‘Yasmā ca, kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) sukhārammaṇe, ‘‘diṭṭhadhammasukhavihārā ete, cunda, ariyassa vinaye’’tiādīsu (ma. ni. 1.82) abyāpajje. ‘‘Nibbānaṃ paramaṃ sukha’’ntiādīsu (ma. ni. 2.215; dha. pa. 203-204) nibbāne. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’tiādīsu (ma. ni. 3.225) sukhappaccayaṭṭhāne. ‘‘Sovaggikaṃ sukhavipākaṃ saggasaṃvattanika’’ntiādīsu (dī. ni. 1.163; saṃ. ni. 1.130) iṭṭhe, piyamanāpeti attho. Idhāpi iṭṭhe sukhappaccaye vā daṭṭhabbo. Sā hi kuṭi anto bahi ca manāpabhāvena sampāditā nivāsanaphāsutāya ‘‘sukhā’’ti vuttā. Tathā nātisītanātiuṇhatāya utusukhasampattiyogena kāyikacetasikasukhassa paccayabhāvato.

The term 'sukha,' however, appears referring to pleasant feeling in instances such as 'having turned away from pleasure and pain, as well as from joy and sorrow beforehand' (Suttanipāta 67). In instances such as 'the arising of the Buddhas is happiness, the teaching of the true Dhamma is happiness' (Dhammapada 194), it appears referring to the root of happiness. In statements such as 'this, monks, is a designation for happiness, namely, meritorious deeds' (Aṅguttara Nikāya 7.62; Itivuttaka 22), it appears referring to the cause of happiness. In passages such as 'because, Mahāli, form is pleasant, associated with pleasure, inclined toward pleasure' (Saṃyutta Nikāya 3.60), it appears referring to a pleasant object. In phrases such as 'these, Cunda, are the dwellings in the present that are happiness in the Noble One’s discipline' (Majjhima Nikāya 1.82), it appears referring to non-affliction. In declarations such as 'Nibbāna is the highest happiness' (Majjhima Nikāya 2.215; Dhammapada 203-204), it appears referring to Nibbāna. In statements such as 'so much so, monks, that it is not easy to attain by description the heavens, which are happiness' (Majjhima Nikāya 3.225), it indicates a place that is a condition for happiness. In phrases such as 'leading to heaven, resulting in happy experiences, conducive to heavenly rebirth' (Dīgha Nikāya 1.163; Saṃyutta Nikāya 1.130), it means what is desirable, pleasing, and delightful. Here too, it should be regarded as referring to what is desirable or a condition for happiness. For that hut, being made complete with a pleasing appearance both inside and out and with comfortable dwelling, is called 'pleasant.' Likewise, because it is neither too cold nor too hot, it is a condition for physical and mental happiness due to its attainment of a favorable climate.

Nivātāti avātā, phusitaggaḷapihitavātapānattā vātaparissayarahitāti attho. Idaṃ tassā kuṭikā sukhabhāvavibhāvanaṃ. Savāte hi senāsane utusappāyo na labbhati, nivāte so labbhatīti. Vassāti pavassa sammā dhāraṃ anuppaveccha. Devāti ayaṃ deva-saddo ‘‘imāni te, deva, caturāsīti nagarasahassāni kusavatīrājadhānippamukhāni, ettha[Pg.31], deva, chandaṃ janehi jīvite apekkha’’ntiādīsu (dī. ni. 2.266) sammutideve khattiye āgato. ‘‘Cātumahārājikā devā vaṇṇavanto sukhabahulā’’tiādīsu (dī. ni. 3.337) upapattidevesu. ‘‘Tassa devātidevassa, sāsanaṃ sabbadassino’’tiādīsu visuddhidevesu. Visuddhidevānañhi bhagavato atidevabhāve vutte itaresaṃ vutto eva hoti. ‘‘Viddhe vigatavalāhake deve’’tiādīsu (ma. ni. 1.486; saṃ. ni. 1.110; itivu. 27) ākāse. ‘‘Devo ca kālena kālaṃ na sammā dhāraṃ anuppavecchatī’’tiādīsu (a. ni. 4.70) meghe pajjunne vā. Idhāpi meghe pajjunne vā daṭṭhabbo. Vassāti hi te āṇāpento thero ālapati. Yathāsukhanti yathāruciṃ. Tava vassanena mayhaṃ bāhiro parissayo natthi, tasmā yathākāmaṃ vassāti vassūpajīvisatte anuggaṇhanto vadati.

Sheltered means without wind; because its windows are bolted and closed, it is free from the danger of wind—this is the meaning. This is an explanation of the pleasant nature of that small hut. For in a windy dwelling, a suitable climate is not obtained, but in a sheltered one, it is obtained. 'Rain' means: may you rain, may you let your streams pour down properly. 'Deva'—this word 'deva' appears in the sense of a khattiya by convention in passages such as, 'These, O deva, are your eighty-four thousand cities, with Kusāvatī as the capital; here, O deva, generate a desire for life,' and so on (Dīgha Nikāya 2.266). It appears in the sense of devas by rebirth in passages such as, 'The devas of the Four Great Kings are radiant and full of bliss,' and so on (Dīgha Nikāya 3.337). It appears in the sense of purified devas in passages such as, 'The teaching of that deva beyond devas, the All-Seeing One,' and so on. For when the Blessed One is spoken of as a deva beyond the purified devas, it is said of the others as well. It appears in the sense of the sky in passages such as, 'When the sky is clear and free of clouds,' and so on (Majjhima Nikāya 1.486; Saṃyutta Nikāya 1.110; Itivuttaka 27). It appears in the sense of a cloud or Pajjunna in passages such as, 'And the deva does not let the streams pour down properly from time to time,' and so on (Aṅguttara Nikāya 4.70). Here too, it should be understood as referring to a cloud or Pajjunna. For in saying 'Rain,' the elder addresses and commands them. 'As you please' means according to your wish. He speaks, showing favor to the beings who subsist on rain, saying: 'By your raining, there is no external danger for me; therefore, rain as you wish.'

Idāni abbhantare parissayābhāvaṃ dassento ‘‘citta’’ntiādimāha. Tattha cittaṃ me susamāhitanti mama cittaṃ suṭṭhu ativiya sammā sammadeva ekaggabhāvena ārammaṇe ṭhapitaṃ. Tañca kho na nīvaraṇādivikkhambhanamattena; api ca kho vimuttaṃ orambhāgiyauddhaṃbhāgiyasaṅgahehi sabbasaṃyojanehi sabbakilesadhammato ca visesena vimuttaṃ, samucchedappahānavasena paṭipassaddhippahānavasena te pajahitvā ṭhitanti attho. Ātāpīti vīriyavā. Phalasamāpattiatthaṃ vipassanārambhavasena diṭṭhadhammasukhavihāratthañca āraddhavīriyo hutvā viharāmi, dibbavihārādīhi attabhāvaṃ pavattemi, na pana kilesappahānatthaṃ, pahātabbasseva abhāvatoti adhippāyo. ‘‘Yathā pana bāhiraparissayābhāvena, deva, mayā tvaṃ vassane niyojito, evaṃ abbhantaraparissayābhāvenapī’’ti dassento punapi ‘‘vassa, devā’’ti āha.

Now, to show the absence of internal dangers, he says, 'My mind,' and so on. Therein, 'my mind is well-concentrated' means my mind is excellently, exceedingly, and rightly established on its object with one-pointedness. And this is not merely through the suppression of the hindrances and so on; rather, it is liberated. It is especially liberated from all fetters included in the lower and higher fetters, and from all states of defilement; it stands having abandoned them by way of eradication and by way of subsidence. This is the meaning. 'Ardent' means energetic. 'I dwell with energy aroused for the sake of attaining fruition, by way of beginning insight, and for the sake of dwelling happily in the present life; I maintain my existence with the divine abidings and so on, but not for the sake of abandoning defilements, for there is nothing to be abandoned.' This is the intention. To show that 'Just as, O deva, on account of the absence of external dangers, you were urged by me to rain, so too is it on account of the absence of internal dangers,' he says again, 'Rain, O deva.'

Aparo nayo channāti chāditā pihitā. Kuṭikāti attabhāvo. So hi ‘‘anekāvayavassa samudāyassa avijjānīvaraṇassa, bhikkhave, puggalassa taṇhāsaṃyuttassa ayañceva kāyo samudāgato, bahiddhā ca nāmarūpa’’ntiādīsu (saṃ. ni. 2.19) kāyoti āgato. ‘‘Siñca, bhikkhu, imaṃ nāvaṃ[Pg.32], sittā te lahumessatī’’tiādīsu (dha. pa. 66) nāvāti āgato. ‘‘Gahakāraka diṭṭhosi, gahakūṭaṃ visaṅkhata’’nti (dha. pa. 154) ca ādīsu gahanti āgato. ‘‘Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho’’tiādīsu (su. ni. 778) guhāti āgato. ‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho’’tiādīsu (udā. 65) rathoti āgato. ‘‘Puna gehaṃ na kāhasī’’tiādīsu (dha. pa. 154) gehanti āgato. ‘‘Vivaṭā kuṭi nibbuto ginī’’tiādīsu (su. ni. 19) kuṭīti āgato. Tasmā idhāpi so ‘‘kuṭikā’’ti vutto. Attabhāvo hi kaṭṭhādīni paṭicca labbhamānā gehanāmikā kuṭikā viya aṭṭhiādisaññite pathavīdhātuādike phassādike ca paṭicca labbhamāno ‘‘kuṭikā’’ti vutto, cittamakkaṭassa nivāsabhāvato ca. Yathāha –

Another explanation: 'Channā' means covered, concealed. 'Kuṭikā' means individual existence. For in such passages as, "Monks, for an individual who is a composite of many parts, veiled by ignorance, and yoked to craving, this very body has come to be, and externally there is name-and-form" (SN 12.19), it is referred to as 'body.' In such passages as, "Bail out this boat, monk; when bailed out, it will travel lightly for you" (Dhp 369), it is referred to as 'boat.' In such passages as, "House-builder, you are seen; the house-peak is dismantled" (Dhp 154), it is referred to as 'house.' In such passages as, "A being, much enveloped, dwells in the cave; a person stands sunk deep in delusion" (Snp 772), it is referred to as 'cave.' In such passages as, "The spotless chariot with a white canopy, the one-wheeled chariot rolls on" (Ud 6.2), it is referred to as 'chariot.' In such passages as, "You shall not build a house again" (Dhp 154), it is referred to as 'house.' In such passages as, "The hut is opened, the fire is extinguished" (Snp 19), it is referred to as 'hut.' Therefore, here too it is called 'kuṭikā.' For individual existence is called 'kuṭikā' because, like a hut called a house which is obtained in dependence on wood and so forth, it is obtained in dependence on the earth element and so forth, which are designated as bones and the like, and in dependence on contact and so forth; and because it is the dwelling place of the mind-monkey. As it is said:

‘‘Aṭṭhikaṅkalakuṭivesā, makkaṭāvasatho iti;

Makkaṭo pañcadvārāya, kuṭikāya pasakkiya;

Dvārenānupariyāti, ghaṭṭayanto punappuna’’nti ca.

"A dwelling for a monkey, in the guise of a hut of bones; the monkey, having attached itself to the five-doored hut, goes about from door to door, striking them again and again."

Sā panesā attabhāvakuṭikā therassa tiṇṇaṃ channaṃ aṭṭhannañca asaṃvaradvārānaṃ vasena samati vijjhanakassa rāgādiavassutassa paññāya saṃvutattā sammadeva pihitattā ‘‘channā’’ti vuttā. Tenāha bhagavā – ‘‘sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti (su. ni. 1041). Vuttanayena channattā eva kilesadukkhābhāvato nirāmisasukhasamaṅgitāya ca sukhā sukhappattā, tato eva ca nivātā nihatamānamadathambhasārambhatāya nivātavuttikā. Ayañca nayo ‘‘mayhaṃ na saṃkilesadhammānaṃ saṃvaraṇamattena siddho, atha kho aggamaggasamādhinā suṭṭhu samāhitacittatāya ceva aggamaggapaññāya sabbasaṃyojanehi vippamuttacittatāya cā’’ti dassento āha ‘‘cittaṃ me susamāhitaṃ vimutta’’nti. Evaṃbhūto ca ‘‘idānāhaṃ katakaraṇīyo’’ti na appossukko homi, atha kho ātāpī viharāmi, sadevakassa lokassa hitasukhūpasaṃhāre ussāhajāto bhikkhācārakālepi anugharaṃ brahmavihāreneva viharāmi. Tasmā tvampi, deva, pajjunna mayhaṃ piyaṃ kātukāmatāyapi vassūpajīvīnaṃ sattānaṃ anukampāyapi vassa sammā dhāraṃ anuppavecchāti evamettha attho daṭṭhabbo.

Now, for the elder, this hut of individual existence is called 'covered' because, for him who pierces the outflows such as craving, it is, by means of the three, six, and eight doors of non-restraint, restrained and well-covered by wisdom. Therefore, the Blessed One said: "I speak of the restraint of the streams; by wisdom they are shut" (Snp 1035). Because it is covered in the manner described, it is pleasant due to the absence of the suffering of defilements and, being endowed with non-carnal bliss, has attained happiness. For that very reason it is sheltered; its nature is sheltered because pride, intoxication, stubbornness, and contention have been struck down. And this way was accomplished for me not merely by restraining defiling states, but rather, as he shows when he says, 'My mind is well-composed, liberated,' it was accomplished by the concentration of the supreme path, through a mind thoroughly composed, and by the wisdom of the supreme path, through a mind completely liberated from all fetters. And being thus, I do not become unconcerned, thinking, 'Now I have done what was to be done.' Rather, I dwell ardently. Having become zealous in bringing about the welfare and happiness of the world with its gods, I dwell, even when on alms-round, from house to house only with the divine abidings. Therefore, you too, O god Pajjunna, out of a desire to do what is dear to me and also out of compassion for beings who live by the rains, rain down! Rightly release your streams. This is the meaning to be understood here.

Ettha [Pg.33] ca thero ‘‘channā me kuṭikā sukhā nivātā’’ti iminā lokiyalokuttarabhedaṃ attano adhisīlasikkhaṃ dasseti. ‘‘Cittaṃ me susamāhita’’nti iminā adhicittasikkhaṃ. ‘‘Vimutta’’nti iminā adhipaññāsikkhaṃ. ‘‘Ātāpī viharāmī’’ti iminā diṭṭhadhammasukhavihāraṃ. Atha vā ‘‘channā me kuṭikā sukhā nivātā’’ti iminā animittavihāraṃ dasseti kilesavassapidhānamukhena niccādinimittugghāṭanadīpanato. ‘‘Cittaṃ me susamāhita’’nti iminā appaṇihitavihāraṃ. ‘‘Vimutta’’nti iminā suññatavihāraṃ. ‘‘Ātāpī viharāmī’’ti iminā tesaṃ tiṇṇaṃ vihārānaṃ adhigamūpāyaṃ. Paṭhamena vā dosappahānaṃ, dutiyena rāgappahānaṃ, tatiyena mohappahānaṃ. Tathā dutiyena paṭhamadutiyehi vā dhammavihārasampattiyo dasseti. Tatiyena vimuttisampattiyo. ‘‘Ātāpī viharāmī’’ti iminā parahitapaṭipattiyaṃ atanditabhāvaṃ dassetīti daṭṭhabbaṃ.

Here, by the phrase, 'My hut is roofed, pleasant, sheltered,' the elder shows his own higher training in virtue, with its distinction between the mundane and the supramundane. By 'My mind is well-composed,' he shows the higher training in mind. By 'liberated,' he shows the higher training in wisdom. By 'I dwell ardently,' he shows the blissful abiding in this very life. Alternatively, by 'My hut is roofed, pleasant, sheltered,' he shows the signless abiding, as it illuminates the eradication of signs such as permanence by way of covering against the rain of defilements. By 'My mind is well-composed,' he shows the desireless abiding. By 'liberated,' he shows the emptiness abiding. By 'I dwell ardently,' he shows the means for attaining those three abidings. Or, by the first phrase, the abandoning of aversion; by the second, the abandoning of lust; by the third, the abandoning of delusion. Likewise, by the second, or by the first and second, he shows the accomplishments of abiding in the Dhamma. By the third, he shows the accomplishments of liberation. By 'I dwell ardently,' he shows his unwearied state in the practice for the welfare of others. This should be understood.

Evaṃ ‘‘yathānāmā’’ti gāthāya vuttānaṃ dhammavihārādīnaṃ imāya gāthāya dassitattā tattha adassitesu nāmagottesu nāmaṃ dassetuṃ ‘‘itthaṃ suda’’ntiādi vuttaṃ. Ye hi therā nāmamattena pākaṭā, te nāmena, ye gottamattena pākaṭā, te gottena, ye ubhayathā pākaṭā, te ubhayenapi dassissa’’nti. Ayaṃ pana thero nāmena abhilakkhito, na tathā gottenāti ‘‘itthaṃ sudaṃ āyasmā subhūtī’’ti vuttaṃ. Tattha itthanti idaṃ pakāraṃ, iminā ākārenāti attho. Sudanti su idaṃ, sandhivasena ikāralopo. Sūti ca nipātamattaṃ, idaṃ gāthanti yojanā. Āyasmāti piyavacanametaṃ garugāravasappatissavacanametaṃ. Subhūtīti nāmakittanaṃ. So hi sarīrasampattiyāpi dassanīyo pāsādiko, guṇasampattiyāpi. Iti sundarāya sarīrāvayavavibhūtiyā sīlasampattiyādivibhūtiyā ca samannāgatattā subhūtīti paññāyittha sīlasārādithiraguṇayogato thero. Abhāsitthāti kathesi. Kasmā panete mahātherā attano guṇe pakāsentīti? Iminā dīghena addhunā anadhigatapubbaṃ paramagambhīraṃ ativiya santaṃ paṇītaṃ attanā adhigataṃ lokuttaradhammaṃ paccavekkhitvā pītivegasamussāhitaudānavasena sāsanassa niyyānikabhāvavibhāvanavasena ca paramappicchā ariyā [Pg.34] attano guṇe pakāsenti, yathā taṃ lokanātho bodhaneyyaajjhāsayavasena ‘‘dasabalasamannāgato, bhikkhave, tathāgato catuvesārajjavisārado’’tiādinā attano guṇe pakāseti, evamayaṃ therassa aññābyākaraṇagāthā hotīti.

Thus, since the abidings in the Dhamma and other qualities mentioned in the verse beginning 'yathānāmā' have been shown by this verse, the phrase 'itthaṃ sudaṃ,' etc., was said in order to show the name, among the name and clan which were not shown there. For those elders who are known by name alone are indicated by name; those known by clan alone, by clan; and those known by both, by both. This elder, however, is distinguished by name, not so much by clan; hence it is said, 'Thus the venerable Subhūti.' Therein, 'itthaṃ' means 'in this manner,' 'in this way.' 'Sudaṃ' is 'su idaṃ,' with the elision of 'i' due to euphonic combination; 'su' is a mere particle, and the connection is 'this verse.' 'Āyasmā' is a term of endearment, a word of reverence and respect. 'Subhūti' is the stating of his name. For he was pleasant to see and inspiring due to his physical perfection, and also due to his perfection of virtue. Thus, because he was endowed with the splendor of beautiful bodily parts and the splendor of the perfection of virtue and so on, he became known as 'Subhūti.' He is an 'elder' (thero) due to his connection with firm qualities such as the essence of virtue. 'Abhāsitthā' means 'he spoke.' But why do these great elders proclaim their own virtues? Having reflected upon the supramundane Dhamma they had themselves attained—a Dhamma most profound, exceedingly peaceful, sublime, and never before attained over this long period—the noble ones, who have few wishes, proclaim their own virtues by way of an inspired utterance prompted by a surge of joy, and by way of clarifying the liberating nature of the Teaching. It is just as the Lord of the World, out of his intention to enlighten those who could be taught, proclaims his own virtues, saying, 'Monks, the Tathāgata is endowed with the ten powers, possessed of the four kinds of fearlessness,' etc. Thus, this is the elder’s verse declaring final knowledge.

Paramatthadīpaniyā theragāthāsaṃvaṇṇanāya

In the Paramatthadīpanī, the Commentary on the Verses of the Elders

Subhūtittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Subhūti is concluded.

2. Mahākoṭṭhikattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Mahākoṭṭhika

Upasantoti āyasmato mahākoṭṭhikattherassa gāthā. Tassa kā uppatti? Ayampi thero padumuttarassa bhagavato kāle haṃsavatīnagare mahābhogakule nibbattitvā viññutaṃ patto mātāpitūnaṃ accayena kuṭumbaṃ saṇṭhapetvā gharāvāsaṃ vasanto ekadivasaṃ padumuttarassa bhagavato dhammadesanākāle haṃsavatīnagaravāsike gandhamālādihatthe yena buddho yena dhammo yena saṅgho, tanninne tappoṇe tappabbhāre gacchante disvā mahājanena saddhiṃ upagato satthāraṃ ekaṃ bhikkhuṃ paṭisambhidāpattānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘ayaṃ kira imasmiṃ sāsane paṭisambhidāpattānaṃ aggo, aho vatāhampi ekassa buddhassa sāsane ayaṃ viya paṭisambhidāpattānaṃ aggo bhaveyya’’nti cintetvā satthu desanāpariyosāne vuṭṭhitāya parisāya bhagavantaṃ upasaṅkamitvā, ‘‘bhante, sve mayhaṃ bhikkhaṃ gaṇhathā’’ti nimantesi. Satthā adhivāsesi. So bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā sakanivesanaṃ gantvā sabbarattiṃ buddhassa bhikkhusaṅghassa ca nisajjaṭṭhānaṃ gandhadāmamālādāmādīhi alaṅkaritvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā tassā rattiyā accayena sake nivesane bhikkhusatasahassaparivāraṃ bhagavantaṃ vividhayāgukhajjakaparivāraṃ nānārasasūpabyañjanaṃ gandhasālibhojanaṃ bhojetvā bhattakiccapariyosāne cintesi – ‘‘mahantaṃ, kho, ahaṃ ṭhānantaraṃ patthemi na kho pana mayhaṃ yuttaṃ ekadivasameva dānaṃ datvā taṃ ṭhānantaraṃ patthetuṃ, anupaṭipāṭiyā satta divase dānaṃ datvā patthessāmī’’ti[Pg.35]. So teneva niyāmena satta divase mahādānāni datvā bhattakiccapariyosāne dussakoṭṭhāgāraṃ vivarāpetvā uttamaṃ ticīvarappahonakaṃ sukhumavatthaṃ buddhassa pādamūle ṭhapetvā bhikkhusatasahassassa ca ticīvaraṃ datvā tathāgataṃ upasaṅkamitvā, ‘‘bhante, yo so bhikkhu tumhehi ito sattamadivasamatthake etadagge ṭhapito, ahampi so bhikkhu viya anāgate uppajjanakabuddhassa sāsane pabbajitvā paṭisambhidāpattānaṃ aggo bhaveyya’’nti vatvā satthu pādamūle nipajjitvā patthanaṃ akāsi. Satthā tassa patthanāya samijjhanabhāvaṃ disvā ‘‘anāgate ito kappasatasahassamatthake gotamo nāma buddho loke uppajjissati, tassa sāsane tava patthanā samijjhissatī’’ti byākāsi. Vuttampi cetaṃ apadāne (apa. thera 2.54.221-250) –

The verse beginning 'Upasanto' is by the Venerable Mahākoṭṭhika Thera. What was his origin? This elder, too, during the time of the Blessed One Padumuttara, was born into a family of great wealth in the city of Haṃsavatī. Having reached maturity, after the passing of his parents, he established the household and lived as a householder. One day, during a discourse on the Dhamma by the Blessed One Padumuttara, he saw the citizens of Haṃsavatī with perfumes and garlands in hand, going towards the Buddha, the Dhamma, and the Saṅgha—inclined, leaning, and heading towards them. Joining the great crowd, he approached the Teacher and saw him placing a certain monk in the foremost position among those who had attained the analytical knowledges. He thought, 'It seems this monk is foremost among those who have attained the analytical knowledges in this Dispensation. Oh, that I too, in the Dispensation of a certain Buddha, might become foremost among those who attain the analytical knowledges, just like him!' At the end of the Teacher’s discourse, when the assembly had risen, he approached the Blessed One and invited him, saying, 'Venerable Sir, tomorrow, please accept my alms-food.' The Teacher consented. Having paid homage to the Blessed One and circumambulated him, he went to his own residence. Throughout the night, he adorned the seating place for the Buddha and the Saṅgha of monks with strings of perfumes, garlands of flowers, and so forth, and had exquisite hard and soft food prepared. When that night had passed, in his own residence, he served the Blessed One, who was accompanied by a hundred thousand monks, with various kinds of gruel and snacks as his retinue, with fragrant rice-gruel having various flavors of soups and curries. At the conclusion of the meal, he thought: 'I aspire to a great position. It is not fitting for me to aspire to that position after giving alms for only a single day. I shall give alms for seven days in succession and then make my aspiration.' In that same manner, he gave great alms for seven days. At the conclusion of the meal, he had his cloth storehouse opened and, placing a supreme, fine cloth sufficient for the three robes at the feet of the Buddha, and also giving the three robes to the hundred thousand monks, he approached the Tathāgata and said, 'Venerable Sir, that monk whom you placed in the foremost position on the seventh day from today—may I, like that monk, in a future time, in the Dispensation of a Buddha who is to arise, go forth and become foremost among those who attain the analytical knowledges.' Having said this, he prostrated himself at the Teacher’s feet and made his aspiration. The Teacher, seeing that his aspiration would be fulfilled, made a prediction: 'In a future time, a hundred thousand aeons from now, a Buddha named Gotama will arise in the world. In his Dispensation, your aspiration will be fulfilled.' And this was also stated in the Apadāna:

‘‘Padumuttaro nāma jino, sabbalokavidū muni;

Ito satasahassamhi, kappe uppajji cakkhumā.

A Victor named Padumuttara, a sage who knew all worlds, arose a hundred thousand aeons from this one, the One with Vision.

‘‘Ovādako viññāpako, tārako sabbapāṇinaṃ;

Desanākusalo buddho, tāresi janataṃ bahuṃ.

An exhorter, an instructor, a rescuer of all living beings; the Buddha, skilled in discourse, helped a great multitude to cross over.

‘‘Anukampako kāruṇiko, hitesī sabbapāṇinaṃ;

Sampatte titthiye sabbe, pañcasīle patiṭṭhapi.

Sympathetic and compassionate, seeking the welfare of all living beings; he established all the sectarians who came to him in the five precepts.

‘‘Evaṃ nirākulaṃ āsi, suññataṃ titthiyehi ca;

Vicittaṃ arahantehi, vasībhūtehi tādibhi.

Thus, the Dispensation was untroubled and devoid of sectarians; it was resplendent with Arahants, who were masters of themselves, the imperturbable ones.

‘‘Ratanānaṭṭhapaññāsaṃ, uggato so mahāmuni;

Kañcanagghiyasaṅkāso, bāttiṃsavaralakkhaṇo.

That great sage was fifty-eight cubits in height; he was like a pillar of gold, endowed with the thirty-two excellent marks.

‘‘Vassasatasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

His lifespan at that time was a hundred thousand years; remaining for that long, he helped a great multitude to cross over.

‘‘Tadāhaṃ haṃsavatiyaṃ, brāhmaṇo vedapāragū;

Upecca sabbalokaggaṃ, assosiṃ dhammadesanaṃ.

At that time in Haṃsavatī, I was a brahmin, a master of the Vedas; approaching the foremost in all the world, I listened to a discourse on the Dhamma.

‘‘Tadā so sāvakaṃ vīro, pabhinnamatigocaraṃ;

Atthe dhamme nirutte ca, paṭibhāne ca kovidaṃ.

At that time, that hero placed a disciple—one whose intellectual range was penetrating, skilled in meaning, the teaching, etymology, and ready wit—

‘‘Ṭhapesi [Pg.36] etadaggamhi, taṃ sutvā mudito ahaṃ;

Sasāvakaṃ jinavaraṃ, sattāhaṃ bhojayiṃ tadā.

—in the foremost position. Hearing that, I was delighted. Then, for seven days, I fed the excellent Victor together with his disciples.

‘‘Dussehacchādayitvāna, sasissaṃ buddhisāgaraṃ;

Nipacca pādamūlamhi, taṃ ṭhānaṃ patthayiṃ ahaṃ.

Having clothed the ocean of wisdom and his disciples with fabrics, and prostrating at his feet, I aspired to that same position.

‘‘Tato avoca lokaggo, passathetaṃ dijuttamaṃ;

Vinataṃ pādamūle me, kamalodarasappabhaṃ.

Then the foremost in the world spoke: 'Behold this best of brahmins, bowing at my feet, radiant as the heart of a lotus.'

‘‘Buddhaseṭṭhassa bhikkhussa, ṭhānaṃ patthayate ayaṃ;

Tāya saddhāya cāgena, saddhammassavanena ca.

'This one aspires to the position of a disciple of the supreme Buddha, through that faith and generosity, and through hearing the good Dhamma.'

‘‘Sabbattha sukhito hutvā, saṃsaritvā bhavābhave;

Anāgatamhi addhāne, lacchasetaṃ manorathaṃ.

'Having been happy everywhere, and having wandered through existence after existence, in a future time he will attain this heart's desire.'

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

'A hundred thousand aeons from this one, one born of the Okkāka clan, Gotama by name, will be the Teacher in the world.'

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Koṭṭhiko nāma nāmena, hessati satthu sāvako.

'He will be that Teacher's disciple, an heir to his Dhamma, a legitimate son created by the Dhamma, known by the name of Koṭṭhika.'

‘‘Taṃ sutvā mudito hutvā, yāvajīvaṃ tadā jinaṃ;

Mettacitto paricariṃ, sato paññā samāhito.

Hearing that, I was delighted, and for the rest of my life I attended upon that Victor with a mind of loving-kindness, mindful and established in wisdom.

‘‘Tena kammavipākena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By the result of that kamma, and by my volitions and aspirations, upon abandoning the human body, I went to the Tāvatiṃsa heaven.

‘‘Satānaṃ tīṇikkhattuñca, devarajjamakārayiṃ;

Satānaṃ pañcakkhattuñca, cakkavattī ahosahaṃ.

Three hundred times I exercised sovereignty over the devas; and five hundred times I was a wheel-turning monarch.

‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;

Sabbattha sukhito āsiṃ, tassa kammassa vāhasā.

And my regional kingship was vast, innumerable by count. Everywhere I was happy, by the power of that kamma.

‘‘Duve bhave saṃsarāmi, devatte atha mānuse;

Aññaṃ gatiṃ na gacchāmi, suciṇṇassa idaṃ phalaṃ.

I wander only in two states of existence: the divine and the human. I do not go to any other destination; this is the fruit of what was well-practiced.

‘‘Duve kule pajāyāmi, khattiye atha brāhmaṇe;

Nīce kule na jāyāmi, suciṇṇassa idaṃ phalaṃ.

I am born only in two families: that of the warrior-noble or that of the brahmin. I am never born in a low family; this is the fruit of what was well-practiced.

‘‘Pacchime [Pg.37] bhave sampatte, brahmabandhu ahosahaṃ;

Sāvatthiyaṃ vippakule, paccājāto mahaddhane.

Having reached my final existence, I was a brahmin, reborn in Sāvatthī into a very wealthy brahmin family.

‘‘Mātā candavatī nāma, pitā me assalāyano;

Yadā me pitaraṃ buddho, vinayī sabbasuddhiyā.

My mother was named Candavatī, and my father was Assalāyana. When the Buddha disciplined my father in complete purity,

‘‘Tadā pasanno sugate, pabbajiṃ anagāriyaṃ;

Moggallāno ācariyo, upajjhā sārisambhavo.

then, with faith in the Well-Farer, I went forth into the homeless life. Moggallāna was my teacher, and Sāriputta was my preceptor.

‘‘Kesesu chijjamānesu, diṭṭhi chinnā samūlikā;

Nivāsento ca kāsāvaṃ, arahattamapāpuṇiṃ.

Even as my hair was being cut, wrong view was severed at its root. And as I was putting on the ochre robe, I attained Arahantship.

‘‘Atthadhammaniruttīsu, paṭibhāne ca me mati;

Pabhinnā tena lokaggo, etadagge ṭhapesi maṃ.

My understanding of meaning, the teaching, etymology, and ready wit became penetrating; for that reason, the foremost in the world placed me in the foremost position.

‘‘Asandiṭṭhaṃ viyākāsiṃ, upatissena pucchito;

Paṭisambhidāsu tenāhaṃ, aggo sambuddhasāsane.

Questioned by Upatissa, I explained what was not apparent; because of my skill in the analytical knowledges, I am foremost in the Dispensation of the Fully Enlightened One.

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgova bandhanaṃ chetvā, viharāmi anāsavo.

My defilements are burned up, all states of existence are uprooted. Like a great elephant that has broken its bonds, I dwell free from taints.

‘‘Svāgataṃ vata me āsi, mama buddhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

A good coming it was for me to the presence of the Buddha. The three true knowledges have been attained; the Buddha's teaching has been fulfilled.

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

The four analytical knowledges, and these eight liberations, and the six super-knowledges have been realized; the Buddha's teaching has been fulfilled.

Evaṃ so tattha tattha bhave puññañāṇasambhāraṃ sambharanto aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālakule nibbatti. Koṭṭhikotissa nāmaṃ akaṃsu. So vayappatto tayo vede uggahetvā brāhmaṇasippe nipphattiṃ gato ekadivasaṃ satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā upasampannakālato paṭṭhāya vipassanāya kammaṃ karonto saha paṭisambhidāhi arahattaṃ patvā paṭisambhidāsu ciṇṇavasī hutvā abhiññāte abhiññāte mahāthere upasaṅkamitvā pañhaṃ pucchantopi dasabalaṃ upasaṅkamitvā pañhaṃ pucchantopi paṭisambhidāsuyeva pañhaṃ pucchi. Evamayaṃ thero tattha [Pg.38] katādhikāratāya ciṇṇavasībhāvena ca paṭisambhidāpattānaṃ aggo jāto. Atha naṃ satthā mahāvedallasuttaṃ (ma. ni. 1.449 ādayo) aṭṭhuppattiṃ katvā paṭisambhidāpattānaṃ aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ paṭisambhidāpattānaṃ yadidaṃ mahākoṭṭhiko’’ti (a. ni. 1.209, 218). So aparena samayena vimuttisukhaṃ paṭisaṃvedento udānavasena –

Thus, accumulating the provisions of merit and knowledge in various existences, he wandered repeatedly among gods and humans. In this dispensation of the Buddha, he was born into the family of a great brahmin householder in Sāvatthī. They named him Koṭṭhika. Having come of age, he mastered the three Vedas and became accomplished in brahminical arts. One day, he went to the Master, listened to the Dhamma, and acquired faith. After going forth and receiving higher ordination, from that time onward he worked on insight meditation. Having attained arahantship along with the analytical knowledges, he became skilled in them. Whether approaching well-known great elders or the Ten-Powered One to ask questions, he inquired only concerning the analytical knowledges. Thus, due to his aspiration made in that regard and his mastery, this elder became foremost among those who attained the analytical knowledges. Then the Master, after giving rise to the occasion for the Greater Discourse on Questions and Answers (MN I 449ff), placed him in the foremost position among those who attained the analytical knowledges, declaring: “Monks, the foremost of my monk disciples who have attained the analytical knowledges is Mahākoṭṭhika.” (AN I 209, 218) At a later time, experiencing the bliss of liberation, he uttered this inspired utterance:

2.

2.

‘‘Upasanto uparato, mantabhāṇī anuddhato;

Dhunāti pāpake dhamme, dumapattaṃva māluto’’ti. –

“Peaceful, restrained, speaking with wisdom, unagitated; he shakes off evil states, as the wind a tree’s leaf.”

Itthaṃ sudaṃ āyasmā mahākoṭṭhikatthero gāthaṃ abhāsi.

Thus indeed the Venerable Elder Mahākoṭṭhika spoke this verse.

Tattha upasantoti manacchaṭṭhānaṃ indriyānaṃ upasamanena nibbisevanabhāvakaraṇena upasanto. Uparatoti sabbasmā pāpakaraṇato orato virato. Mantabhāṇīti mantā vuccati paññā, tāya pana upaparikkhitvā bhaṇatīti mantabhāṇī, kālavādīādibhāvaṃ avissajjentoyeva bhaṇatīti attho. Mantabhaṇanavasena vā bhaṇatīti mantabhāṇī, dubbhāsitato vinā attano bhāsanavasena caturaṅgasamannāgataṃ subhāsitaṃyeva bhaṇatīti attho. Jātiādivasena attano anukkaṃsanato na uddhatoti anuddhato atha vā tiṇṇaṃ kāyaduccaritānaṃ vūpasamanena tato paṭiviratiyā upasanto, tiṇṇaṃ manoduccaritānaṃ uparamaṇena pajahanena uparato, catunnaṃ vacīduccaritānaṃ appavattiyā parimitabhāṇitāya mantabhāṇī, tividhaduccaritanimittauppajjanakassa uddhaccassa abhāvato anuddhato. Evaṃ pana tividhaduccaritappahānena suddhe sīle patiṭṭhito, uddhaccappahānena samāhito, tameva samādhiṃ padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā dhunāti pāpake dhamme lāmakaṭṭhena pāpake sabbepi saṃkilesadhamme niddhunāti, samucchedavasena pajahati. Yathā kiṃ? Dumapattaṃva māluto, yathā nāma dumassa rukkhassa pattaṃ paṇḍupalāsaṃ māluto vāto dhunāti, bandhanato viyojento nīharati, evaṃ yathāvuttapaṭipattiyaṃ ṭhito pāpadhamme attano santānato nīharati, evamayaṃ therassa aññāpadesena aññābyākaraṇagāthāpi hotīti veditabbā.

Therein, ‘peaceful’ (upasanto) means he is peaceful through the calming of the six sense faculties, by causing them to be non-indulgent. ‘Restrained’ (uparato) means he has refrained and ceased from all evil-doing. ‘Speaking with wisdom’ (mantabhāṇī): ‘mantā’ is a term for wisdom (paññā); he speaks after having examined with that wisdom, thus he is one who ‘speaks with wisdom’; the meaning is that he speaks while not abandoning such qualities as speaking at the proper time. Or, he is one who ‘speaks with wisdom’ because he speaks in a measured manner; the meaning is that, avoiding ill-spoken words, he speaks only what is well-spoken and endowed with four factors. He is ‘unagitated’ (anuddhato) because he is not haughty from not exalting himself on the basis of birth and so on. Or alternatively, he is ‘peaceful’ through the pacification of the three kinds of bodily misconduct and by refraining from them; he is ‘restrained’ through the cessation and abandonment of the three kinds of mental misconduct; he is one who ‘speaks with wisdom’ through the non-occurrence of the four kinds of verbal misconduct and by his measured speech; and he is ‘unagitated’ through the absence of the agitation that would arise on account of the threefold misconduct. Thus, established in pure virtue through the abandonment of the threefold misconduct, and composed through the abandonment of agitation, having made that very concentration his foundation and developed insight, by the sequence of the path he ‘shakes off evil states’—he shakes off all defiling states, which are evil in the sense of being base; he abandons them by way of eradication. Like what? ‘As the wind a tree’s leaf’: just as the wind shakes off a leaf, a withered leaf, from a tree, detaching it from its stem and carrying it away, so too, one established in the aforesaid practice removes evil states from his own continuity. Thus, this should be understood as a verse in which the Elder declares final knowledge through indirect reference.

Ettha [Pg.39] ca kāyavacīduccaritappahānavacanena payogasuddhiṃ dasseti, manoduccaritappahānavacanena āsayasuddhiṃ. Evaṃ payogāsayasuddhassa ‘‘anuddhato’’ti iminā uddhaccābhāvavacanena tadekaṭṭhatāya nīvaraṇappahānaṃ dasseti. Tesu payogasuddhiyā sīlasampatti vibhāvitā, āsayasuddhiyā samathabhāvanāya upakārakadhammapariggaho, nīvaraṇappahānena samādhibhāvanā, ‘‘dhunāti pāpake dhamme’’ti iminā paññābhāvanā vibhāvitā hoti. Evaṃ adhisīlasikkhādayo tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, tadaṅgappahānādīni tīṇi pahānāni, antadvayaparivajjanena saddhiṃ majjhimāya paṭipattiyā paṭipajjanaṃ, apāyabhavādīnaṃ samatikkamanūpāyo ca yathārahaṃ niddhāretvā yojetabbā. Iminā nayena sesagāthāsupi yathārahaṃ atthayojanā veditabbā. Atthamattameva pana tattha tattha apubbaṃ vaṇṇayissāma. ‘‘Itthaṃ sudaṃ āyasmā mahākoṭṭhiko’’ti idaṃ pūjāvacanaṃ, yathā taṃ mahāmoggallānoti.

Here, by the statement of abandoning bodily and verbal misconduct, purity of application is shown; by the statement of abandoning mental misconduct, purity of disposition is shown. Thus, for one whose application and disposition are pure, by the statement of the absence of agitation, ‘unagitated,’ the abandonment of the hindrances is shown, due to its being of the same meaning. Among these, by purity of application, the accomplishment of virtue is revealed; by purity of disposition, the undertaking of qualities helpful for the development of serenity is revealed; by the abandonment of the hindrances, the development of concentration is revealed; and by the phrase “he shakes off evil states,” the development of wisdom is revealed. In this way, the three trainings, such as the training in higher virtue; the teaching that is excellent in three ways; the three kinds of abandonment, such as abandonment by substitution of opposites; the practice of the middle way together with the avoidance of the two extremes; and the means to transcend the planes of misery, etc., should be appropriately determined and connected. In this manner, the application of the meaning in the remaining verses should also be understood appropriately. However, we will explain only the essential meaning, which is new, here and there. The phrase “Thus indeed the Venerable Mahākoṭṭhika…” is a term of veneration, just as the ‘Mahā’ in ‘Mahāmoggallāna’ is.

Mahākoṭṭhikattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Mahākoṭṭhika is concluded.

3. Kaṅkhārevatattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Kaṅkhārevata

Paññaṃ imaṃ passāti āyasmato kaṅkhārevatassa gāthā. Kā uppatti? Ayampi thero padumuttarabhagavato kāle haṃsavatīnagare brāhmaṇamahāsālakule nibbatto. Ekadivasaṃ buddhānaṃ dhammadesanākāle heṭṭhā vuttanayena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ jhānābhiratānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti cintetvā desanāvasāne satthāraṃ nimantetvā heṭṭhā vuttanayena mahāsakkāraṃ katvā bhagavantaṃ āha – ‘‘bhante, ahaṃ iminā adhikārakammena aññaṃ sampattiṃ na patthemi, yathā pana so bhikkhu tumhehi ito sattamadivasamatthake jhāyīnaṃ aggaṭṭhāne ṭhapito, evaṃ ahampi anāgate ekassa buddhassa sāsane jhāyīnaṃ aggo bhaveyya’’nti patthanamakāsi. Satthā anāgataṃ oloketvā nipphajjanabhāvaṃ disvā ‘‘anāgate kappasatasahassāvasāne gotamo [Pg.40] nāma buddho uppajjissati, tassa sāsane tvaṃ jhāyīnaṃ aggo bhavissasī’’ti byākaritvā pakkāmi.

The verse “Behold this wisdom…” is by the Venerable Kaṅkhārevata. What is its origin? This elder too, in the time of the Blessed One Padumuttara, was born in the city of Haṃsavatī into a great brahmin household. One day, during a discourse by the Buddha, he went to the monastery with a large crowd, as described before. Standing at the edge of the assembly while listening to the Dhamma, he saw the Teacher placing a certain monk in the foremost position among those who delight in jhāna. Reflecting, “It would be fitting for me also to become like this in the future,” at the end of the discourse, he invited the Teacher and, after making a great offering as described before, said to the Blessed One: “Venerable sir, by this foundational deed I do not aspire for any other attainment. But just as that monk was placed by you in the foremost position among meditators on the seventh day from now, so may I too, in the future, become the foremost among meditators in the dispensation of a Buddha.” He made this aspiration. The Teacher, looking into the future and seeing that it would be fulfilled, declared: “In the future, at the end of a hundred thousand aeons, a Buddha named Gotama will arise. In his dispensation, you will be the foremost among meditators.” Having made this prediction, he departed.

So yāvajīvaṃ kalyāṇakammaṃ katvā kappasatasahassaṃ devamanussesu saṃsaritvā amhākaṃ bhagavato kāle sāvatthinagare mahābhogakule nibbatto pacchābhattaṃ dhammassavanatthaṃ gacchantena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante ṭhito dasabalassa dhammakathaṃ sutvā paṭiladdhasaddho pabbajitvā upasampadaṃ labhitvā kammaṭṭhānaṃ kathāpetvā jhānaparikammaṃ karonto jhānalābhī hutvā jhānaṃ pādakaṃ katvā arahattaṃ pāpuṇi. So yebhuyyena dasabalena samāpajjitabbasamāpattiṃ samāpajjanto ahorattaṃ jhānesu ciṇṇavasī ahosi. Atha naṃ satthā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ jhāyīnaṃ yadidaṃ kaṅkhārevato’’ti (a. ni. 1.198, 204) jhāyīnaṃ aggaṭṭhāne ṭhapesi. Vuttampi cetaṃ apadāne (apa. thera 2.55.34-53) –

Having performed wholesome deeds throughout his life, he wandered among gods and humans for a hundred thousand aeons. In the time of our Blessed One, he was reborn into a family of great wealth in the city of Sāvatthī. After the meal, while going to the monastery with a large crowd to listen to the Dhamma, he stood at the edge of the assembly, heard the discourse of the One of Ten Powers, and gained faith. He then went forth, received higher ordination, and had a meditation subject taught to him. While doing the preliminary work for jhāna, he became an attainer of jhāna and, having made jhāna his foundation, he reached arahantship. For the most part, entering into the meditative attainments that are to be attained by the One of Ten Powers, he became one with practiced mastery in the jhānas day and night. Then the Teacher placed him in the foremost position among meditators, declaring: “Monks, among my monk disciples who are meditators, the foremost is Kaṅkhārevata.” (AN 1.198, 204) And this was also stated in the Apadāna:

‘‘Padumuttaro nāma jino, sabbadhammesu cakkhumā;

Ito satasahassamhi, kappe uppajji nāyako.

The Conqueror named Padumuttara, the one with the eye in all things, the Leader, arose a hundred thousand aeons from this one.

‘‘Sīhahanu brahmagiro, haṃsadundubhinissano;

Nāgavikkantagamano, candasūrādhikappabho.

With the jaw of a lion, a voice like Brahmā, a sound like a swan and a great drum; moving with the gait of a majestic elephant, surpassing the sun and moon in splendor.

‘‘Mahāmati mahāvīro, mahājhāyī mahābalo;

Mahākāruṇiko nātho, mahātamapanūdano.

Of great wisdom, a great hero, a great meditator, of great strength; the greatly compassionate Lord, the dispeller of great darkness.

‘‘Sa kadāci tilokaggo, veneyyaṃ vinayaṃ bahuṃ;

Dhammaṃ desesi sambuddho, sattāsayavidū muni.

At one time, that supreme one of the three worlds, the Fully Enlightened One, the sage who knows the dispositions of beings, taught much Dhamma, the training for those to be disciplined.

‘‘Jhāyiṃ jhānarataṃ vīraṃ, upasantaṃ anāvilaṃ;

Vaṇṇayanto parisatiṃ, tosesi janataṃ jino.

Praising in the assembly the heroic meditator, one who delights in jhāna, serene, and unclouded, the Conqueror gladdened the people.

‘‘Tadāhaṃ haṃsavatiyaṃ, brāhmaṇo vedapāragū;

Dhammaṃ sutvāna mudito, taṃ ṭhānamabhipatthayiṃ.

At that time in Haṃsavatī, I was a brahmin, a master of the Vedas. Having heard the Dhamma, I rejoiced and aspired to that state.

‘‘Tadā jino viyākāsi, saṅghamajjhe vināyako;

Mudito hohi tvaṃ brahme, lacchase taṃ manorathaṃ.

Then the Conqueror, the Guide, declared in the midst of the Saṅgha: 'Rejoice, brahmin, you shall attain that which your heart desires.'

‘‘Satasahassito [Pg.41] kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

A hundred thousand aeons from this one, born of the Okkāka lineage, a Teacher named Gotama by clan will be in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Revato nāma nāmena, hessati satthu sāvako.

His heir in the Dhamma, his true son, created by the Dhamma, a disciple of the Teacher, will be named Revata.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

By that well-done deed and by my volitions and aspirations, having abandoned the human body, I went to the Tāvatiṃsa realm.

‘‘Pacchime ca bhave dāni, jātohaṃ koliye pure;

Khattiye kulasampanne, iddhe phīte mahaddhane.

And now, in my final existence, I was born in the city of the Koliyas, in a well-born khattiya family, prosperous, flourishing, and of great wealth.

‘‘Yadā kapilavatthusmiṃ, buddho dhammamadesayi;

Tadā pasanno sugate, pabbajiṃ anagāriyaṃ.

When the Buddha taught the Dhamma in Kapilavatthu, then, with faith in the Sugata, I went forth into homelessness.

‘‘Kaṅkhā me bahulā āsi, kappākappe tahiṃ tahiṃ;

Sabbaṃ taṃ vinayī buddho, desetvā dhammamuttamaṃ.

I had much doubt, in aeon after aeon, here and there. The Buddha dispelled all of it, having taught the supreme Dhamma.

‘‘Tatohaṃ tiṇṇasaṃsāro, tadā jhānasukhe rato;

Viharāmi tadā buddho, maṃ disvā etadabravi.

Then I, having crossed over saṃsāra, at that time delighted in the bliss of jhāna. As I was dwelling thus, the Buddha saw me and said this:

‘‘Yā kāci kaṅkhā idha vā huraṃ vā, savediyā vā paravediyā vā;

Ye jhāyino tā pajahanti sabbā, ātāpino brahmacariyaṃ carantā.

Whatever doubts there may be, whether here or hereafter, whether concerning oneself or concerning others; those who are meditators abandon them all, striving ardently while practicing the holy life.

‘‘Satasahasse kataṃ kammaṃ, phalaṃ dassesi me idha;

Sumutto saravegova, kilese jhāpayiṃ mama.

The deed done a hundred thousand aeons ago showed its fruit to me here; well-freed, like a swift arrow, I have burned away my defilements.

‘‘Tato jhānarattaṃ disvā, buddho lokantagū muni;

Jhāyīnaṃ bhikkhūnaṃ aggo, paññāpesi mahāmati.

Then, seeing my delight in jhāna, the Buddha, the sage who has gone to the world's end, the one of great wisdom, declared me foremost among the meditating monks.

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgova bandhanaṃ chetvā, viharāmi anāsavo.

My defilements are burned away, all states of existence are uprooted; like a great elephant that has broken its bonds, I dwell without taints.

‘‘Svāgataṃ vata me āsi, mama buddhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

A good coming it was indeed for me, into the presence of my Buddha; the three knowledges have been attained, the Buddha's instruction has been fulfilled.

‘‘Paṭisambhidā [Pg.42] catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

The four analytical knowledges, and also these eight liberations; the six super-knowledges have been realized, the Buddha's instruction has been fulfilled.

Tathā katakicco panāyaṃ mahāthero pubbe dīgharattaṃ attano kaṅkhāpakatacittataṃ idāni sabbaso vigatakaṅkhatañca paccavekkhitvā ‘‘aho nūna mayhaṃ satthuno desanānubhāvo, tenetarahi evaṃ vigatakaṅkho ajjhattaṃ vūpasantacitto jāto’’ti sañjātabahumāno bhagavato paññaṃ pasaṃsanto ‘‘paññaṃ imaṃ passā’’ti imaṃ gāthamāha.

Now this great elder, having thus accomplished his task, reflected on the state of his own mind having been afflicted by doubt for a long time previously, and now its state of being entirely free from doubt. Thinking, "Oh, surely, such is the power of my Teacher's teaching, for by it I have now become thus free from doubt, with a mind inwardly pacified," great reverence arose in him. Praising the Blessed One's wisdom, he spoke this verse: "Behold this wisdom!"

3. Tattha paññanti pakāre jānāti, pakārehi ñāpetīti ca paññā. Veneyyānaṃ āsayānusayacariyādhimuttiādippakāre dhammānaṃ kusalādike khandhādike ca desetabbappakāre jānāti, yathāsabhāvato paṭivijjhati, tehi ca pakārehi ñāpetīti attho. Satthu desanāñāṇañhi idhādhippetaṃ, tenāha ‘‘ima’’nti. Tañhi attani siddhena desanābalena nayaggāhato paccakkhaṃ viya upaṭṭhitaṃ gahetvā ‘‘ima’’nti vuttaṃ. Yadaggena vā satthu desanāñāṇaṃ sāvakehi nayato gayhati, tadaggena attano visaye paṭivedhañāṇampi nayato gayhateva. Tenāha āyasmā dhammasenāpati – ‘‘apica me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146; 3.143). Passāti vimhayappatto aniyamato ālapati attanoyeva vā cittaṃ, yathāha bhagavā udānento – ‘‘lokamimaṃ passa; puthū avijjāya paretaṃ bhūtaṃ bhūtarataṃ bhavā aparimutta’’nti (udā. 30). Tathāgatānanti tathā āgamanādiatthena tathāgatānaṃ. Tathā āgatoti hi tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti evaṃ aṭṭhahi kāraṇehi bhagavā tathāgato. Tathāya āgatoti tathāgato, tathāya gatoti tathāgato, tathalakkhaṇaṃ gatoti tathāgato, tathāni āgatoti tathāgato, tathāvidhoti tathāgato, tathā pavattitoti tathāgato, tathehi āgatoti tathāgato[Pg.43], tathā gatabhāvena tathāgatoti evampi aṭṭhahi kāraṇehi bhagavā tathāgatoti ayamettha saṅkhepo. Vitthāro pana paramatthadīpaniyā udānaṭṭhakathāya (udā. aṭṭha. 18) itivuttakaṭṭhakathāya (itivu. aṭṭha. 38) ca vuttanayeneva veditabbo.

3. Herein, 'wisdom' (paññā) is so called because it knows in various modes (pakāre jānāti) and it makes known by various modes (pakārehi ñāpeti). It knows the modes of the dispositions, underlying tendencies, conduct, inclinations, and so forth of those to be trained, and the modes in which the teachings—such as the wholesome, the aggregates, and so forth—are to be taught; it penetrates them according to their true nature, and it makes them known by those modes. This is the meaning. Here, the Teacher’s knowledge of teaching is intended; hence he says, “this.” For, having grasped it as if directly present through the power of the teaching established in himself and through his grasp of the method, it is called “this.” Or, to the extent that the Teacher’s knowledge of teaching is grasped by disciples through the method, to that same extent the knowledge of penetration in one’s own domain is also grasped through the method. Thus the Venerable General of the Dhamma said: “Moreover, venerable sir, the sequence of the Dhamma is known to me” (Dī. Ni. 2.146; 3.143). “Behold” (passa) is an exclamation made spontaneously out of wonder, addressed either to no one in particular or to his own mind, just as the Blessed One, exclaiming in an inspired utterance, said: “Behold this world! A populace enveloped by ignorance, delighting in being, not freed from becoming” (Udā. 30). “Of the Tathāgatas” (Tathāgatānaṃ) means of those who are Tathāgatas on account of having 'thus come' (tathā āgamana), and so forth. For he is the Tathāgata because he has 'thus come' (tathā āgato); he is the Tathāgata because he has 'thus gone' (tathā gato); he is the Tathāgata because he has 'come to the true characteristic' (tathalakkhaṇaṃ āgato); he is the Tathāgata because he has 'fully awakened to the true dhammas as they really are' (tathadhamme yāthāvato abhisambuddho); he is the Tathāgata 'by reason of seeing thus' (tathadassitāya); he is the Tathāgata 'by reason of speaking thus' (tathavāditāya); he is the Tathāgata 'by reason of acting thus' (tathākāritāya); he is the Tathāgata 'by reason of overcoming' (abhibhavanaṭṭhena)—thus for eight reasons the Blessed One is the Tathāgata. Also: he is the Tathāgata because he has 'come to truth' (tathāya āgato); he is the Tathāgata because he has 'gone to truth' (tathāya gato); he is the Tathāgata because he has 'gone to the true characteristic' (tathalakkhaṇaṃ gato); he is the Tathāgata because he has 'come to true things' (tathāni āgato); he is the Tathāgata because he is 'of true nature' (tathāvidho); he is the Tathāgata because he has 'thus proceeded' (tathā pavattito); he is the Tathāgata because he has 'come by true things' (tathehi āgato); he is the Tathāgata 'by the state of having thus gone' (tathā gatabhāvena)—thus also for eight reasons the Blessed One is the Tathāgata. This is the summary here. The detailed explanation, however, should be understood according to the method stated in the Paramatthadīpanī, in the Udāna Commentary (Udā. Aṭṭha. 18) and the Itivuttaka Commentary (Itivu. Aṭṭha. 38).

Idāni tassā paññāya asādhāraṇavisesaṃ dassetuṃ ‘‘aggi yathā’’tiādi vuttaṃ. Yathā aggīti upamāvacanaṃ. Yathāti tassa upamābhāvadassanaṃ. Pajjalitoti upameyyena sambandhadassanaṃ. Nisītheti kiccakaraṇakāladassanaṃ. Ayañhettha attho – yathā nāma nisīthe rattiyaṃ caturaṅgasamannāgate andhakāre vattamāne unnate ṭhāne pajjalito aggi tasmiṃ padese tayagataṃ vidhamantaṃ tiṭṭhati, evameva tathāgatānaṃ imaṃ desanāñāṇasaṅkhātaṃ sabbaso veneyyānaṃ saṃsayatamaṃ vidhamantaṃ paññaṃ passāti. Yato desanāvilāsena sattānaṃ ñāṇamayaṃ ālokaṃ dentīti ālokadā. Paññāmayameva cakkhuṃ dadantīti cakkhudadā. Tadubhayampi kaṅkhāvinayapadaṭṭhānameva katvā dassento ‘‘ye āgatānaṃ vinayanti kaṅkha’’nti āha, ye tathāgatā attano santikaṃ āgatānaṃ upagatānaṃ veneyyānaṃ ‘‘ahosiṃ nu kho ahamatītamaddhāna’’ntiādinayappavattaṃ (ma. ni. 1.18; saṃ. ni. 2.20) soḷasavatthukaṃ, ‘‘buddhe kaṅkhati dhamme kaṅkhatī’’tiādinayappavattaṃ (dha. sa. 1008) aṭṭhavatthukañca kaṅkhaṃ vicikicchaṃ vinayanti desanānubhāvena anavasesato vidhamanti viddhaṃsenti. Vinayakukkuccasaṅkhātā pana kaṅkhā tabbinayeneva vinītā hontīti.

Now, to show the unique distinction of that wisdom, the passage beginning “Like a fire” was spoken. “Like a fire” (aggi yathā) is a statement of simile. “Like” (yathā) indicates its nature as a simile. “Blazing” (pajjalito) indicates the connection with the subject of comparison. “At midnight” (nisīthe) indicates the time of performing the function. Herein, this is the meaning: just as at midnight, when a fourfold darkness prevails, a fire set blazing in an elevated place stands dispelling the mass of darkness in that region, even so, behold this wisdom of the Tathāgatas, known as the knowledge of teaching, which completely dispels the darkness of doubt for all those who are to be trained. Because they give the light of knowledge to beings through the splendor of their teaching, they are called 'givers of light' (ālokadā). Because they give the very eye of wisdom, they are called 'givers of the eye' (cakkhudadā). Showing that both of these have the dispelling of doubt as their basis, he said: “who dispel the doubts of those who have come.” Those Tathāgatas dispel, without remainder, through the power of their teaching, the doubt (kaṅkhā) and uncertainty (vicikicchā) of those to be trained who have come and approached them—such as the sixteen-based doubt that proceeds in the manner of “Did I exist in the past?” and the eight-based doubt that proceeds in the manner of “One doubts the Buddha, one doubts the Dhamma.” As for the doubt known as scrupulousness regarding the Vinaya, that is dispelled by the very dispelling of those doubts.

Aparo nayo – yathā aggi nisīthe rattibhāge pajjalito paṭutarajālo samujjalaṃ uccāsane ṭhitānaṃ obhāsadānamattena andhakāraṃ vidhamitvā samavisamaṃ vibhāvento ālokadado hoti. Accāsanne pana ṭhitānaṃ taṃ supākaṭaṃ karonto cakkhukiccakaraṇato cakkhudado nāma hoti, evameva tathāgato attano dhammakāyassa dūre ṭhitānaṃ akatādhikārānaṃ paññāpajjotena mohandhakāraṃ vidhamitvā kāyavisamādisamavisamaṃ vibhāvento ālokadā bhavanti, āsanne ṭhitānaṃ pana katādhikārānaṃ dhammacakkhuṃ uppādento cakkhudadā bhavanti. Ye evaṃbhūtā [Pg.44] attano vacīgocaraṃ āgatānaṃ mādisānampi kaṅkhābahulānaṃ kaṅkhaṃ vinayanti ariyamaggasamuppādanena vidhamanti, tesaṃ tathāgatānaṃ paññaṃ ñāṇātisayaṃ passāti yojanā. Evamayaṃ therassa attano kaṅkhāvitaraṇappakāsanena aññābyākaraṇagāthāpi hoti. Ayañhi thero puthujjanakāle kappiyepi kukkuccako hutvā kaṅkhābahulatāya ‘‘kaṅkhārevato’’ti paññāto, pacchā khīṇāsavakālepi tatheva voharayittha. Tenāha – ‘‘itthaṃ sudaṃ āyasmā kaṅkhārevato gāthaṃ abhāsitthā’’ti. Taṃ vuttatthameva.

Another explanation: Just as a fire blazing in the middle of the night, with very bright flames, shining brilliantly, dispels darkness by merely providing light for those standing in an elevated place, making manifest both even and uneven ground, thus being a giver of light. For those standing very close, however, by making that ground clearly visible, it performs the function of the eye, and thus is called a giver of sight. In the very same way, the Tathāgatas, with the lamp of wisdom, dispel the darkness of delusion for those standing far from their Dhamma-body, who have not made the requisite aspiration, making manifest the even and uneven, such as bodily misconduct and so forth, thus they become givers of light. For those standing close, however, who have made the requisite aspiration, they generate the Eye of the Dhamma, thus they become givers of sight. The construction is: ‘Behold the wisdom, the supreme knowledge, of those Tathāgatas who, being such, dispel the doubt of those like me who are full of doubt and have come within the range of their speech, removing it by the arising of the noble path.’ Thus, this is also a verse of the Elder’s declaration of final knowledge through the explanation of his overcoming of doubt. For this Elder, in his time as a worldling, was scrupulous even in allowable matters and, due to his great doubtfulness, was known as ‘Kaṅkhārevata’ (Revata the Doubter). Later, even in his state as one whose cankers are destroyed, he was still referred to in the same way. Therefore, it is said: ‘Thus indeed did the venerable Kaṅkhārevata speak this verse.’ The meaning of that is as has been stated.

Kaṅkhārevatattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Kaṅkhārevata is concluded.

4. Puṇṇattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Puṇṇa.

Sabbhireva samāsethāti āyasmato puṇṇattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa dasabalassa uppattito puretarameva haṃsavatīnagare brāhmaṇamahāsālakule nibbatto anukkamena viññutaṃ patto satthari loke uppajjante ekadivasaṃ buddhānaṃ dhammadesanākāle heṭṭhā vuttanayena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante nisīditvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ dhammakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti cintetvā desanāvasāne vuṭṭhitāya parisāya satthāraṃ upasaṅkamitvā nimantetvā heṭṭhā vuttanayeneva mahāsakkāraṃ katvā bhagavantaṃ evamāha – ‘‘bhante, ahaṃ iminā adhikārakammena nāññaṃ sampattiṃ patthemi. Yathā pana so bhikkhu ito sattamadivasamatthake dhammakathikānaṃ aggaṭṭhāne ṭhapito, evaṃ ahampi anāgate ekassa buddhassa sāsane dhammakathikānaṃ bhikkhūnaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā ‘‘anāgate kappasatasahassamatthake gotamo nāma buddho uppajjissati, tassa sāsane tvaṃ pabbajitvā dhammakathikānaṃ aggo bhavissasī’’ti byākāsi.

‘One should associate only with the good’ is a verse of the Venerable Elder Puṇṇa. What is its origin? It is said that long before the arising of Padumuttara, the one of Ten Powers, this one was born into a great brahmin household in the city of Haṃsavatī. In due course, he reached maturity. When the Teacher arose in the world, one day, during a Dhamma discourse of the Buddha, he went to the monastery with a large crowd, in the manner previously described, and sat at the edge of the assembly, listening to the Dhamma. Seeing the Teacher establish a certain monk in the foremost position among Dhamma preachers, he thought, ‘It would be fitting for me also to become one such as this in the future.’ At the end of the discourse, when the assembly had risen, he approached the Teacher, invited him, and having made a great offering in the manner previously described, he said to the Blessed One: ‘Venerable sir, by this meritorious deed I do not aspire to any other attainment. But just as that monk was established in the foremost position among the Dhamma preachers on the seventh day from now, so may I, in the future, become the foremost among the monks who are Dhamma preachers in the dispensation of a Buddha.’ He made this aspiration. The Teacher, looking into the future and seeing that his aspiration would be fulfilled, made this prophecy: ‘In the future, after a hundred thousand aeons, a Buddha named Gotama will arise. In his dispensation, you will go forth and become the foremost among the Dhamma preachers.’”

So [Pg.45] tattha yāvajīvaṃ kalyāṇadhammaṃ katvā tato cuto kappasatasahassaṃ puññañāṇasambhāraṃ sambharanto devamanussesu saṃsaritvā amhākaṃ bhagavato kāle kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule aññāsikoṇḍaññattherassa bhāgineyyo hutvā nibbatti. Tassa nāmaggahaṇadivase ‘‘puṇṇo’’ti nāmaṃ akaṃsu. So satthari abhisambodhiṃ patvā pavattavaradhammacakke anupubbena rājagahaṃ gantvā taṃ upanissāya viharante aññāsikoṇḍaññattherassa santike pabbajitvā laddhūpasampado sabbaṃ pubbakiccaṃ katvā padhānamanuyuñjanto pabbajitakiccaṃ matthakaṃ pāpetvāva ‘‘dasabalassa santikaṃ gamissāmī’’ti mātulattherena saddhiṃ satthu santikaṃ agantvā kapilavatthusāmantāyeva ohīyitvā yonisomanasikāre kammaṃ karonto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Vuttampi cetaṃ apadāne (apa. thera 1.1.434-440) –

There, having performed wholesome deeds for the duration of his life, he passed away from that existence. For a hundred thousand aeons, he wandered among gods and humans, accumulating the stores of merit and knowledge. In the time of our Blessed One, he was reborn in a great brahmin household in a brahmin village named Doṇavatthu, not far from the city of Kapilavatthu, as the nephew of the Elder Aññāsi Koṇḍañña. On his naming day, they gave him the name ‘Puṇṇa.’ When the Teacher attained supreme enlightenment and had set in motion the excellent Wheel of the Dhamma, while he was dwelling near Rājagaha, Puṇṇa gradually journeyed there. He went forth in the presence of the Elder Aññāsi Koṇḍañña and received the higher ordination. Having completed all the preliminary duties and applying himself diligently to the practice, he brought the task of one who has gone forth to its culmination. Then, thinking, ‘I will go to the presence of the one of Ten Powers,’ he did not go to the Teacher’s presence with his maternal uncle, the elder, but remained behind near Kapilavatthu. There, applying himself to the practice with wise attention, he soon intensified his insight and attained arahantship. And this is stated in the Apadāna:

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Purakkhatomhi sissehi, upagacchiṃ naruttamaṃ.

“I was a master of recitation, a bearer of mantras, one who had gone to the far shore of the three Vedas. Surrounded by my disciples, I approached the supreme man.

‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;

Mama kammaṃ pakittesi, saṃkhittena mahāmuni.

“Padumuttara, the knower of the world, the recipient of offerings, the great sage, proclaimed my deed in brief.

‘‘Tāhaṃ dhammaṃ suṇitvāna, abhivādetvāna satthuno;

Añjaliṃ paggahetvāna, pakkamiṃ dakkhiṇāmukho.

“Having heard that Dhamma, and having paid homage to the Teacher, I raised my hands in reverential salutation and departed, facing south.

‘‘Saṃkhittena suṇitvāna, vitthārena abhāsayiṃ;

Sabbe sissā attamanā, sutvāna mama bhāsato.

“Having heard it in brief, I spoke of it in detail; all my disciples were delighted in mind, having heard my discourse.

‘‘Sakaṃ diṭṭhiṃ vinodetvā, buddhe cittaṃ pasādayuṃ;

Saṃkhittenapi desemi, vitthārena tathevahaṃ.

“Having abandoned their own views, they made their minds serene towards the Buddha; I teach briefly, and likewise in detail.”

‘‘Abhidhammanayaññūhaṃ, kathāvatthuvisuddhiyā;

Sabbesaṃ viññāpetvāna, viharāmi anāsavo.

“I am one who knows the method of the Abhidhamma, through purity in the points of discussion; having made it known to all, I dwell without cankers.

‘‘Ito [Pg.46] pañcasate kappe, caturo suppakāsakā;

Sattaratanasampannā, catudīpamhi issarā.

“Five hundred aeons from now, there were four who proclaimed well; endowed with the seven treasures, they were lords over the four continents.

‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges… the teaching of the Buddha has been fulfilled.”

Tassa pana puṇṇattherassa santike pabbajitā kulaputtā pañcasatā ahesuṃ. Thero sayaṃ dasakathāvatthulābhitāya tepi dasahi kathāvatthūhi ovadi. Te tassa ovāde ṭhatvā sabbeva arahattaṃ pattā. Te attano pabbajitakiccaṃ matthakappattaṃ ñatvā upajjhāyaṃ upasaṅkamitvā āhaṃsu – ‘‘bhante, amhākaṃ kiccaṃ matthakappattaṃ, dasannañcamha kathāvatthūnaṃ lābhino, samayo, dāni no dasabalaṃ passitu’’nti. Thero tesaṃ vacanaṃ sutvā cintesi – ‘‘mama dasakathāvatthulābhitaṃ satthā jānāti ahaṃ dhammaṃ desento dasa kathāvatthūni amuñcitvāva desemi, mayi gacchante sabbepime bhikkhū maṃ parivāretvā gacchissanti, evaṃ gaṇasaṅgaṇikāya gantvā pana ayuttaṃ mayhaṃ dasabalaṃ passituṃ, ime tāva gantvā passantū’’ti te bhikkhū āha – ‘‘āvuso, tumhe purato gantvā tathāgataṃ passatha, mama vacanena cassa pāde vandatha, ahampi tumhākaṃ gatamaggenāgamissāmī’’ti. Te therā sabbepi dasabalassa jātibhūmiraṭṭhavāsino sabbe khīṇāsavā sabbe dasakathāvatthulābhino attano upajjhāyassa ovādaṃ sampaṭicchitvā theraṃ vanditvā anupubbena cārikaṃ carantā saṭṭhiyojanamaggaṃ atikkamma rājagahe veḷuvanamahāvihāraṃ gantvā dasabalassa pāde vanditvā ekamantaṃ nisīdiṃsu.

Now, there were five hundred sons of good family who had gone forth under the Elder Puṇṇa. The elder himself, being an obtainer of the ten topics of discussion, instructed them with those ten topics. Abiding in his instruction, they all attained arahantship. Knowing that the task of one who has gone forth had reached its culmination, they approached their preceptor and said: ‘Venerable sir, our task has reached its culmination, and we are obtainers of the ten topics of discussion. It is now time for us to see the one of Ten Powers.’ Hearing their words, the elder reflected: ‘The Teacher knows that I am an obtainer of the ten topics of discussion. When I teach the Dhamma, I teach without omitting these ten topics. If I go, all these monks will surround me and go with me. But it is not proper for me to go see the one of Ten Powers while delighting in company. Let them first go and see him.’ So he said to those monks: ‘Reverend sirs, you go ahead and see the Tathāgata. On my behalf, pay homage at his feet. I too will come by the path you have taken.’ Those elders—all of them dwellers in the region of the Buddha’s birthplace, all with their cankers destroyed, all obtainers of the ten topics of discussion—accepted their preceptor’s instruction. Having paid homage to the elder, they set out, journeying by stages. Traversing a distance of sixty yojanas, they went to the Great Monastery of the Bamboo Grove in Rājagaha, paid homage at the feet of the one of Ten Powers, and sat down to one side.

Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammoditunti bhagavā tehi saddhiṃ – ‘‘kacci, bhikkhave, khamanīya’’ntiādinā nayena madhurapaṭisanthāraṃ katvā ‘‘kuto ca tumhe, bhikkhave, āgacchathā’’ti pucchi. Atha tehi ‘‘jātibhūmito’’ti vutte ‘‘ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā’’’ti (ma. ni. 1.252) dasakathāvatthulābhiṃ bhikkhuṃ pucchi. Tepi ‘‘puṇṇo nāma, bhante, āyasmā mantāṇiputto’’ti ārocayiṃsu. Taṃ kathaṃ sutvā āyasmā sāriputto therassa dassanakāmo ahosi. Atha satthā rājagahato sāvatthiṃ agamāsi[Pg.47]. Puṇṇattheropi dasabalassa tattha āgatabhāvaṃ sutvā – ‘‘satthāraṃ passissāmī’’ti gantvā antogandhakuṭiyaṃyeva tathāgataṃ sampāpuṇi. Satthā tassa dhammaṃ desesi. Thero dhammaṃ sutvā dasabalaṃ vanditvā paṭisallānatthāya andhavanaṃ gantvā aññataramhi rukkhamūle divāvihāraṃ nisīdi.

It is indeed the custom of the Blessed Ones, the Buddhas, to exchange greetings with visiting monks. The Blessed One exchanged pleasant greetings with them, asking in the customary way, "I hope, monks, that you are keeping well?" and so forth, and then inquired, "From where have you come, monks?" When they replied, "From our native land," he asked further, "Monks, in your native land, which monk is so esteemed by his fellow practitioners of the holy life as one who is himself of few wishes and who speaks to the monks on the subject of having few wishes?"—thus asking about a monk who was a recipient of the ten topics of discourse. They replied, "Venerable sir, it is the venerable Puṇṇa Mantāṇiputta." Hearing this, the Venerable Sāriputta became desirous of seeing the elder. Then the Teacher went from Rājagaha to Sāvatthī. The Elder Puṇṇa, hearing that the One of Ten Powers had arrived there, thought, "I shall see the Teacher," and went and met the Tathāgata right inside the perfumed chamber. The Teacher taught him the Dhamma. The elder, having heard the Dhamma, paid homage to the One of Ten Powers and went to the Andha Grove for seclusion. Sitting at the foot of a certain tree, he passed the day in meditation.

Sāriputtattheropi tassāgamanaṃ sutvā sīsānulokiko gantvā okāsaṃ sallakkhetvā taṃ rukkhamūle nisinnaṃ upasaṅkamitvā therena saddhiṃ sammoditvā, taṃ sattavisuddhikkamaṃ pucchi. Theropissa pucchitapucchitaṃ byākaronto rathavinītūpamāya cittaṃ ārādhesi, te aññamaññassa subhāsitaṃ samanumodiṃsu. Atha satthā aparabhāge bhikkhusaṅghamajjhe nisinno theraṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo’’ti (a. ni. 1.188, 196) dhammakathikānaṃ aggaṭṭhāne ṭhapesi. So ekadivasaṃ attano vimuttisampattiṃ paccavekkhitvā ‘‘satthāraṃ nissāya ahañceva aññe ca bahū sattā saṃsāradukkhato vippamuttā, bahūpakārā vata sappurisasaṃsevā’’ti pītisomanassajāto udānavasena pītivegavissaṭṭhaṃ ‘‘sabbhireva samāsethā’’ti gāthaṃ abhāsi.

The Elder Sāriputta, hearing of his arrival, went looking about for him. Marking the opportunity, he approached the elder as he sat at the foot of a tree. After exchanging greetings with him, he questioned him about the sequence of the seven purifications. As the elder answered each and every question, he delighted Sāriputta's mind with the simile of the relay chariots. They mutually rejoiced in each other's well-spoken words. At a later time, the Teacher, seated amidst the assembly of monks, placed the elder in the foremost position among the preachers of the Dhamma, declaring: "Monks, foremost among my monk disciples who are preachers of the Dhamma is this one, that is, Puṇṇa." One day, reflecting on his own attainment of liberation, he became filled with joy and gladness, thinking, "Relying on the Teacher, I and many other beings have been freed from the suffering of saṃsāra. Truly, association with the virtuous is of great benefit!" And by way of an inspired utterance, impelled by a surge of joy, he spoke this verse: "Associate only with the virtuous!"

4. Tattha sabbhirevāti sappurisehi eva. Santoti panettha buddhādayo ariyā adhippetā. Te hi anavasesato asataṃ dhammaṃ pahāya saddhamme ukkaṃsagatattā sātisayaṃ pasaṃsiyattā ca visesato ‘‘santo sappurisā’’ti ca vuccanti. Samāsethāti samaṃ āsetha saha vaseyya. Te payirupāsanto tesaṃ sussūsanto diṭṭhānugatiñca āpajjanto samānavāso bhaveyyāti attho. Paṇḍitehatthadassibhīti tesaṃ thomanā. Paṇḍā vuccati paññā, sā imesaṃ sañjātāti paṇḍitā. Tato eva attatthādibhedaṃ atthaṃ aviparītato passantīti atthadassino. Tehi paṇḍitehi atthadassībhi samāsetha. Kasmāti ce? Yasmā te santo paṇḍitā, te vā sammā sevantā ekantahitabhāvato maggañāṇādīheva araṇīyato atthaṃ, mahāguṇatāya santatāya ca mahantaṃ, agādhabhāvato gambhīrañāṇagocarato ca gambhīraṃ, hīnacchandādīhi daṭṭhuṃ asakkuṇeyyattā itarehi ca kicchena daṭṭhabbattā duddasaṃ[Pg.48], duddasattā saṇhanipuṇasabhāvattā nipuṇañāṇagocarato ca nipuṇaṃ, nipuṇattā evaṃ sukhumasabhāvatāya aṇuṃ nibbānaṃ, aviparītaṭṭhena vā paramatthasabhāvattā atthaṃ, ariyabhāvakarattā mahattanimittatāya mahantaṃ, anuttānasabhāvatāya gambhīraṃ, dukkhena daṭṭhabbaṃ na sukhena daṭṭhuṃ sakkāti duddasaṃ, gambhīrattā duddasaṃ, duddasattā gambhīranti catusaccaṃ, visesato nipuṇaṃ aṇuṃ, nirodhasaccanti evametaṃ catusaccaṃ dhīrā samadhigacchanti dhitisampannatāya dhīrā catusaccakammaṭṭhānabhāvanaṃ ussukkāpetvā sammadeva adhigacchanti. Appamattāti sabbattha satiavippavāsena appamādapaṭipattiṃ pūrentā. Vicakkhaṇāti vipassanābhāvanāya chekā kusalā. Tasmā sabbhireva samāsethāti yojanā. Paṇḍitehatthadassibhīti vā etaṃ nissakkavacanaṃ. Yasmā paṇḍitehi atthadassībhi samudāyabhūtehi dhīrā appamattā vicakkhaṇā mahantādivisesavantaṃ atthaṃ samadhigacchanti, tasmā tādisehi sabbhireva samāsethāti sambandho. Evamesā therassa paṭivedhadīpanena aññābyākaraṇagāthāpi ahosīti.

4. Here, 'sabbhireva' means 'with the virtuous only.' 'Santo' here refers to the Buddhas and other Noble Ones. For they, having completely abandoned the ways of the unvirtuous, having reached the pinnacle of the true Dhamma, and being exceedingly praiseworthy, are specifically called 'santo' ('the peaceful') and 'sappurisā' ('virtuous persons'). 'Samāsetha' means 'one should associate with, one should dwell together with.' The meaning is that one should live in their company, attending upon them, listening to them, and following their example. 'Paṇḍitehatthadassibhī' ('with the wise who see the goal') is a term of praise for them. 'Paṇḍā' is a name for wisdom; because this has arisen in them, they are 'paṇḍitā' ('the wise'). For that very reason, because they see without distortion the goal, which has various aspects such as one's own welfare, they are 'atthadassino' ('those who see the goal'). One should associate with those wise ones who see the goal. If it is asked, 'Why?' Because by rightly associating with them, the steadfast attain the goal, which is of unalloyed benefit, to be reached only by means of path-knowledge and so on; which is great due to its great qualities and peacefulness; profound due to its unfathomable nature and being the domain of profound knowledge; hard to see, being impossible for those of base desires to see and seen only with difficulty by others; subtle, due to its fine and subtle nature and being the domain of subtle knowledge; and minute, like an atom, due to its subtlety—this is Nibbāna. Or, the goal is the ultimate reality, being undistorted in meaning; great, because it brings about the noble state and is a sign of greatness; profound, because its nature is not superficial; hard to see, because it is to be seen with difficulty, not easily. Because it is profound, it is hard to see; because it is hard to see, it is profound—this refers to the Four Noble Truths. The steadfast, endowed with resolution, rightly realize these Four Noble Truths, especially the subtle and minute Truth of Cessation, by diligently developing meditation on them as their subject. 'Appamattā' ('heedful') means they fulfill the practice of heedfulness by not allowing mindfulness to be absent in any situation. 'Vicakkhaṇā' ('discerning') means they are skilled and expert in the development of insight. Therefore, the connection is: 'Associate only with the virtuous.' Alternatively, 'paṇḍitehatthadassibhī' is an expression in the ablative case. Because it is from the wise who see the goal, who are a collective, that the steadfast, heedful, and discerning ones attain the goal with its qualities of greatness and so on, therefore, one should associate with such virtuous persons. This is the connection. Thus, this verse also served as the Elder’s declaration of final knowledge, illuminating his penetration of the truth.

Puṇṇattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Puṇṇa is concluded.

5. Dabbattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Dabba

Yo duddamiyoti āyasmato dabbattherassa gāthā. Kā uppatti? Ayampi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbattitvā vayappatto heṭṭhā vuttanayeneva dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ senāsanapaññāpakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā satthārā byākato yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaritvā kassapadasabalassa sāsanosakkanakāle pabbaji. Tadā tena saddhiṃ apare cha janāti satta bhikkhū ekacittā hutvā aññe sāsane agāravaṃ karonte disvā – ‘‘idha kiṃ karoma ekamante samaṇadhammaṃ katvā dukkhassantaṃ karissāmā’’ti nisseṇiṃ bandhitvā uccaṃ pabbatasikharaṃ āruhitvā, ‘‘attano cittabalaṃ jānantā nisseṇiṃ nipātentu, jīvite sālayā otarantu, mā pacchānutappino ahuvatthā’’ti [Pg.49] vatvā sabbe ekacittā hutvā nisseṇiṃ pātetvā – ‘‘appamattā hotha, āvuso’’ti aññamaññaṃ ovaditvā cittarucikesu ṭhānesu nisīditvā samaṇadhammaṃ kātuṃ ārabhiṃsu.

The verse beginning 'Yo duddamiyo' is that of the Venerable Dabba the Elder. What is its origin? During the time of the Buddha Padumuttara, this elder was born into a good family in the city of Haṃsavatī. Having come of age, while listening to a Dhamma discourse in the manner previously described, he saw the Teacher place a certain monk in the foremost position among those who allocate lodgings. Having performed a deed of special merit and aspired to that position, he received a prophecy from the Teacher. For the rest of his life he performed wholesome deeds, and after wandering through the realms of gods and humans, he went forth during the time of the decline of the Dispensation of Kassapa, the One of Ten Powers. At that time, he and six others—seven monks in all—became of one mind. Seeing others acting with disrespect towards the Dispensation, they thought, “What shall we do here? Let us go to a secluded place, practice the duties of a recluse, and make an end of suffering.” Having constructed a ladder, they climbed to the peak of a high mountain. Then they said, “Let those who know the strength of their own minds cast down the ladder. Let those who have a craving for life descend. May you not be remorseful later!” Having spoken thus, all being of one mind, they cast down the ladder. Exhorting one another, “Be heedful, friends!” they sat down in places that pleased their minds and began to practice the duties of a recluse.

Tatreko thero pañcame divase arahattaṃ patvā, ‘‘mama kiccaṃ nipphannaṃ, ahaṃ imasmiṃ ṭhāne kiṃ karissāmi’’ti iddhiyā uttarakuruto piṇḍapātaṃ āharitvā, ‘‘āvuso, imaṃ piṇḍapātaṃ paribhuñjatha, bhikkhācārakiccaṃ mamāyattaṃ hotu, tumhe attano kammaṃ karothā’’ti āha. ‘‘Kiṃ nu kho mayaṃ, āvuso, nisseṇiṃ pātentā evaṃ avocumha – ‘yo paṭhamaṃ dhammaṃ sacchikaroti, so bhikkhaṃ āharatu, tenābhataṃ sesā paribhuñjitvā samaṇadhammaṃ karissantī’’’ti. ‘‘Natthi, āvuso’’ti. Tumhe attano pubbahetunā labhittha, mayampi sakkontā vaṭṭassantaṃ karissāma, gacchatha tumheti. Thero te saññāpetuṃ asakkonto phāsukaṭṭhāne piṇḍapātaṃ paribhuñjitvā gato. Aparo thero sattame divase anāgāmiphalaṃ patvā tato cuto suddhāvāsabrahmaloke nibbatto. Itare therā tato cutā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā tesu tesu kulesu nibbattā. Eko gandhāraraṭṭhe takkasilānagare rājagehe nibbatto, eko majjhantikaraṭṭhe paribbājikāya kucchimhi nibbatto, eko bāhiyaraṭṭhe kuṭumbiyagehe nibbatto, eko bhikkhunupassaye jāto.

Among them, on the fifth day, one elder attained arahantship and thought, “My duty is accomplished. What shall I do in this place?” By means of his psychic power, he brought almsfood from Uttarakuru and said, “Friends, partake of this almsfood. Let the duty of the almsround be my responsibility. You should attend to your own tasks.” They replied, “Friend, did we declare, as we cast down the ladder, that ‘Whoever first realizes the Dhamma shall bring alms, and the others, having partaken of what he brings, shall practice the ascetic’s duty’?” He answered, “No, friends.” “You have obtained this due to your own past causes. We too, being able, shall make an end of the cycle of rebirth. You may go.” Unable to persuade them, the elder partook of the almsfood in a suitable place and departed. Another elder, on the seventh day, attained the fruit of non-returning and, passing away from there, was reborn in the Suddhāvāsa Brahma realm. The other elders, after passing away from there, wandered through the realms of devas and humans for one buddha-interval and were reborn in various families. One was reborn in a royal family in the city of Takkasilā in the Gandhāra country; one was reborn in the womb of a female wanderer in the Majjhantika country; one was reborn in a householder’s family in the Bāhiya country; and one was born in a bhikkhunī’s residence.

Ayaṃ pana dabbatthero mallaraṭṭhe anupiyanagare ekassa mallarañño gehe paṭisandhiṃ gaṇhi. Tassa mātā upavijaññā kālamakāsi, matasarīraṃ susānaṃ netvā dārucitakaṃ āropetvā aggiṃ adaṃsu. Tassā aggivegasantattaṃ udarapaṭalaṃ dvedhā ahosi. Dārako attano puññabalena uppatitvā ekasmiṃ dabbatthambhe nipati. Taṃ dārakaṃ gahetvā ayyikāya adaṃsu. Sā tassa nāmaṃ gaṇhantī dabbatthambhe patitvā laddhajīvitattā ‘‘dabbo’’tissa nāmaṃ akāsi. Tassa ca sattavassikakāle satthā bhikkhusaṅghaparivāro mallaraṭṭhe cārikaṃ caramāno anupiyambavane viharati. Dabbakumāro satthāraṃ disvā dassaneneva [Pg.50] pasīditvā pabbajitukāmo hutvā ‘‘ahaṃ dasabalassa santike pabbajissāmī’’ti ayyikaṃ āpucchi. Sā ‘‘sādhu, tātā’’ti dabbakumāraṃ ādāya satthu santikaṃ gantvā, ‘‘bhante, imaṃ kumāraṃ pabbājethā’’ti āha. Satthā aññatarassa bhikkhuno saññaṃ adāsi – ‘‘bhikkhu imaṃ dārakaṃ pabbājehī’’ti. So thero satthu vacanaṃ sutvā dabbakumāraṃ pabbājento tacapañcakakammaṭṭhānaṃ ācikkhi. Pubbahetusampanno katābhinīhāro satto paṭhamakesavaṭṭiyā voropanakkhaṇe sotāpattiphale patiṭṭhahi, dutiyāya kesavaṭṭiyā oropiyamānāya sakadāgāmiphale, tatiyāya anāgāmiphale, sabbakesānaṃ pana oropanañca arahattaphalasacchikiriyā ca apacchā apure ahosi. Satthā mallaraṭṭhe yathābhirantaṃ viharitvā rājagahaṃ gantvā veḷuvane vāsaṃ kappesi.

This Elder Dabba, for his part, was conceived in the home of a Malla king in the city of Anupiya in the Malla country. His mother passed away while in labor. Her body was taken to the charnel ground, placed on a wooden pyre, and set on fire. Due to the intense heat of the fire, the skin of her abdomen split in two. The child, by the power of his own merit, flew up and landed in a clump of dabba grass. They took the child and gave him to his grandmother. When naming him, because he had survived by falling into a clump of dabba grass, she gave him the name ‘Dabba.’ When he was seven years old, the Teacher, while traveling on tour with the Saṅgha of bhikkhus in the Malla country, was dwelling in the Anupiya mango grove. The boy Dabba saw the Teacher and, filled with faith at the very sight of him, desired to go forth. He asked his grandmother, “I will go forth in the presence of the Ten-Powered One.” She replied, “Very well, my dear,” and taking the boy Dabba, went to the Teacher and said, “Venerable sir, please give the going forth to this boy.” The Teacher gave a sign to a certain bhikkhu, saying, “Bhikkhu, give the going forth to this boy.” That elder, having heard the Teacher’s words, while giving the going forth to the boy Dabba, taught him the meditation subject of the five skin-ending parts of the body. As a being endowed with past causes and having made a firm resolution, at the moment the first lock of his hair was being cut off, he became established in the fruit of stream-entry; as the second lock of hair was being cut off, in the fruit of once-returning; and at the third, in the fruit of non-returning. The cutting off of all his hair and the realization of the fruit of arahantship occurred simultaneously. The Teacher, having dwelt in the Malla country for as long as he wished, went to Rājagaha and took up residence in the Veḷuvana, the Bamboo Grove.

Tatrāyasmā dabbo mallaputto rahogato attano kiccanipphattiṃ oloketvā saṅghassa veyyāvaccakaraṇe kāyaṃ yojetukāmo cintesi – ‘‘yaṃnūnāhaṃ saṅghassa senāsanañca paññāpeyyaṃ bhattāni ca uddiseyya’’nti. So satthu santikaṃ gantvā attano parivitakkaṃ ārocesi. Satthā tassa sādhukāraṃ datvā senāsanapaññāpakattañca bhattuddesakattañca sampaṭicchi. Atha naṃ ‘‘ayaṃ dabbo daharova samāno mahante ṭhāne ṭhito’’ti sattavassikakāleyeva upasampādesi. Thero upasampannakālato paṭṭhāya rājagahaṃ upanissāya viharantānaṃ sabbabhikkhūnaṃ senāsanāni ca paññāpeti, bhikkhañca uddisati. Tassa senāsanapaññāpakabhāvo sabbadisāsu pākaṭo ahosi – ‘‘dabbo kira mallaputto sabhāgasabhāgānaṃ bhikkhūnaṃ ekaṭṭhāne senāsanāni paññāpeti, āsannepi dūrepi senāsanaṃ paññāpeti, gantuṃ asakkonte iddhiyā netī’’ti.

There, the Venerable Dabba Mallaputta, having gone into solitude and reflected on the accomplishment of his duty, desired to devote himself to the service of the Saṅgha and thought: “What if I were to prepare the lodgings for the Saṅgha and assign the meal tickets?” He went to the Teacher and reported his thought. The Teacher gave his approval and consented to his appointment as the preparer of lodgings and the assigner of meal tickets. Then, thinking, “This Dabba, though still young, is established in a great state,” he granted him the higher ordination even at the age of seven. From the time of his higher ordination, the elder prepared the lodgings and assigned the alms-food for all the bhikkhus dwelling in the vicinity of Rājagaha. His role as the preparer of lodgings became well-known in all directions: “It is said that Dabba Mallaputta prepares lodgings for bhikkhus of similar dispositions in one place, prepares lodgings both near and far, and even transports by his psychic power those who are unable to go.”

Atha naṃ bhikkhū kālepi vikālepi – ‘‘amhākaṃ, āvuso, jīvakambavane senāsanaṃ paññāpehi, amhākaṃ maddakucchismiṃ migadāye’’ti evaṃ senāsanaṃ uddisāpetvā tassa iddhiṃ passantā gacchanti. Sopi iddhiyā manomaye kāye abhisaṅkharitvā ekekassa therassa ekekaṃ attanā sadisaṃ bhikkhuṃ datvā aṅguliyā jalamānāya purato gantvā ‘‘ayaṃ mañco idaṃ pīṭha’’ntiādīni vatvā senāsanaṃ paññāpetvā puna attano vasanaṭṭhānameva āgacchati[Pg.51]. Ayamettha saṅkhepo, vitthārato panidaṃ vatthu pāḷiyaṃ āgatameva. Satthā idameva kāraṇaṃ aṭṭhuppattiṃ katvā aparabhāge ariyagaṇamajjhe nisinno theraṃ senāsanapaññāpakānaṃ aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ senāsanapaññāpakānaṃ yadidaṃ dabbo mallaputto’’ti (a. ni. 1.209; 214). Vuttampi cetaṃ apadāne (apa. thera 2.54, 108-149) –

Then the bhikkhus, at proper and improper times, would ask him: “Friend, prepare a lodging for us in Jīvaka’s Mango Grove; prepare one for us in the Maddakucchi Deer Park.” Thus, having had their lodgings designated, they would depart, witnessing his psychic power. He, too, by his psychic power, would fashion mind-made bodies, providing for each elder a form resembling himself. Going before them with a blazing finger, he would say, “This is a couch, this is a chair,” and so on, preparing the lodging before returning to his own dwelling place. This is the summary here; the story is related in detail in the Pāli Canon itself. The Teacher, making this very matter the basis for his discourse, later, while seated in the midst of the assembly of noble ones, established the elder in the foremost position among those who prepare lodgings, saying: “Bhikkhus, foremost among my bhikkhu disciples who are preparers of lodgings is Dabba Mallaputta.” This is also stated in the Apadāna:

‘‘Padumuttaro nāma jino, sabbalokavidū muni;

Ito satasahassamhi, kappe uppajji cakkhumā.

“A hundred thousand aeons ago from this one, there arose the Victor named Padumuttara, the sage, the knower of all worlds, the One with Vision.”

‘‘Ovādako viññāpako, tārako sabbapāṇinaṃ;

Desanākusalo buddho, tāresi janataṃ bahuṃ.

“An admonisher, an instructor, a deliverer of all living beings; the Buddha, skilled in teaching, brought many people across.”

‘‘Anukampako kāruṇiko, hitesī sabbapāṇinaṃ;

Sampatte titthiye sabbe, pañcasīle patiṭṭhapi.

“Compassionate and merciful, seeking the welfare of all living beings, he established all the sectarians who came to him in the five precepts.”

‘‘Evaṃ nirākulaṃ āsi, suññataṃ titthiyehi ca;

Vicittaṃ arahantehi, vasībhūtehi tādibhi.

“Thus, the world was untroubled, devoid of sectarians, and adorned with Arahants—such ones, who were masters of themselves.”

‘‘Ratanānaṭṭhapaññāsaṃ, uggato so mahāmuni;

Kañcanagghiyasaṅkāso, bāttiṃsavaralakkhaṇo.

“That great sage was fifty-eight cubits tall; like a golden monument, he possessed the thirty-two excellent marks.”

‘‘Vassasatasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“His life-span extended for a hundred thousand years; remaining for that long, he brought many people across.”

‘‘Tadāhaṃ haṃsavatiyaṃ, seṭṭhiputto mahāyaso;

Upetvā lokapajjotaṃ, assosiṃ dhammadesanaṃ.

“At that time, in the city of Haṃsavatī, I was a greatly renowned merchant’s son. Approaching the Light of the World, I listened to his teaching of the Dhamma.”

‘‘Senāsanāni bhikkhūnaṃ, paññāpentaṃ sasāvakaṃ;

Kittayantassa vacanaṃ, suṇitvā mudito ahaṃ.

“Hearing the words of the Teacher as he praised a disciple of his who prepared lodgings for the bhikkhus, I was filled with joy.”

‘‘Adhikāraṃ sasaṅghassa, katvā tassa mahesino;

Nipacca sirasā pāde, taṃ ṭhānamabhipatthayiṃ.

“Having performed a great service for that great seer and his Saṅgha, I bowed my head at his feet and aspired to that same position.”

‘‘Tadāha sa mahāvīro, mama kammaṃ pakittayaṃ;

Yo sasaṅghamabhojesi, sattāhaṃ lokanāyakaṃ.

“Then that Great Hero, extolling my deed, declared: ‘This one who for seven days provided meals for the Leader of the World together with the Saṅgha—”

‘‘Soyaṃ [Pg.52] kamalapattakkho, sīhaṃso kanakattaco;

Mama pādamūle nipati, patthayaṃ ṭhānamuttamaṃ.

“‘—this one, with eyes like lotus petals, shoulders like a lion, and skin of golden hue, fell at my feet, aspiring to the supreme position.’”

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘A hundred thousand aeons from now, born into the Okkāka lineage, one named Gotama by clan will be the Teacher in the world.’”

‘‘Sāvako tassa buddhassa, dabbo nāmena vissuto;

Senāsanapaññāpako, aggo hessatiyaṃ tadā.

“‘A disciple of that Buddha, renowned by the name of Dabba, will at that time be the foremost preparer of lodgings.’”

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-performed deed, and by my intentions and aspirations, having abandoned the human body, I went to Tāvatiṃsa.”

‘‘Satānaṃ tīṇikkhattuñca, devarajjamakārayiṃ;

Satānaṃ pañcakkhattuñca, cakkavattī ahosahaṃ.

“Three hundred times I ruled as king of the devas; five hundred times I was a wheel-turning monarch.”

‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;

Sabbattha sukhito āsiṃ, tassa kammassa vāhasā.

“Vast was my regional kingship, innumerable by calculation; everywhere I was happy, by the force of that deed.”

‘‘Ekanavutito kappe, vipassī nāma nāyako;

Uppajji cārudassano, sabbadhammavipassako.

“Ninety-one aeons from this one, the leader named Vipassī arose, beautiful to behold, one who clearly saw all phenomena.”

‘‘Duṭṭhacitto upavadiṃ, sāvakaṃ tassa tādino;

Sabbāsavaparikkhīṇaṃ, suddhoti ca vijāniya.

“With a corrupt mind, I slandered a disciple of that Such One, one whose influxes were utterly destroyed, though knowing him to be pure.”

‘‘Tasseva naravīrassa, sāvakānaṃ mahesinaṃ;

Salākañca gahetvāna, khīrodanamadāsahaṃ.

“Having taken a ticket, I gave milk-rice to the disciples, the great seers, of that very hero of men.”

‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;

Kassapo nāma gottena, uppajji vadataṃ varo.

“In this auspicious aeon, a kinsman of Brahmā, greatly renowned, Kassapa by clan name, the best of speakers, arose.”

‘‘Sāsanaṃ jotayitvāna, abhibhuyya kutitthiye;

Vineyye vinayitvāva, nibbuto so sasāvako.

“Having illumined the Dispensation, having overcome the false sectarians, and having disciplined those fit to be disciplined, he attained Nibbāna together with his disciples.”

‘‘Sasisse nibbute nāthe, atthamentamhi sāsane;

Devā kandiṃsu saṃviggā, muttakesā rudammukhā.

“When the Protector together with his disciples had attained Nibbāna and the Dispensation was setting, the devas, distressed, wept with disheveled hair and tearful faces.”

‘‘Nibbāyissati dhammakkho, na passisāma subbate;

Na suṇissāma saddhammaṃ, aho no appapuññatā.

“‘The Eye of the Dhamma will be extinguished; we shall not see the well-disciplined ones, nor shall we hear the true Dhamma—alas, our lack of merit!’”

‘‘Tadāyaṃ [Pg.53] pathavī sabbā, acalā sā calācalā;

Sāgaro ca sasokova, vinadī karuṇaṃ giraṃ.

“Then this entire earth, though firm, trembled and shook; and the ocean, as if grieving, roared a mournful sound.”

‘‘Catuddisā dundubhiyo, nādayiṃsu amānusā;

Samantato asaniyo, phaliṃsu ca bhayāvahā.

“In the four directions, non-human drums resounded; on all sides, terrifying thunderbolts burst forth.”

‘‘Ukkā patiṃsu nabhasā, dhūmaketu ca dissati;

Sadhūmā jālavaṭṭā ca, raviṃsu karuṇaṃ migā.

“Meteors fell from the sky, and a comet was seen; smoky fiery rings appeared, and the beasts cried piteously.”

‘‘Uppāde dāruṇe disvā, sāsanatthaṅgasūcake;

Saṃviggā bhikkhavo satta, cintayimha mayaṃ tadā.

“Seeing the dreadful portents indicating the setting of the Dispensation, we, seven bhikkhus, deeply stirred, then reflected thus:”

‘‘Sāsanena vināmhākaṃ, jīvitena alaṃ mayaṃ;

Pavisitvā mahāraññaṃ, yuñjāma jinasāsane.

“‘Without the Dispensation, enough of this life for us. Entering the great forest, let us strive in the Victor’s Dispensation.’”

‘‘Addasamha tadāraññe, ubbiddhaṃ selamuttamaṃ;

Nisseṇiyā tamāruyha, nisseṇiṃ pātayimhase.

“Then in the forest we saw a prominent, excellent rock; having climbed it by a ladder, we cast the ladder down.”

‘‘Tadā ovadi no thero, buddhuppādo sudullabho;

Saddhātidullabhā laddhā, thokaṃ sesañca sāsanaṃ.

“Then the Elder admonished us: ‘The arising of a Buddha is exceedingly rare; faith, exceedingly rare, has been obtained, and little remains of the Dispensation.’”

‘‘Nipatanti khaṇātītā, anante dukkhasāgare;

Tasmā payogo kattabbo, yāva ṭhāti mune mataṃ.

“‘Those who have missed the moment fall into the endless ocean of suffering. Therefore, effort should be made as long as the Sage’s teaching endures.’”

‘‘Arahā āsi so thero, anāgāmī tadānugo;

Susīlā itare yuttā, devalokaṃ agamhase.

“That Elder was an arahant; his follower, a non-returner. The others, being virtuous and diligent, we went to the deva-world.”

‘‘Nibbuto tiṇṇasaṃsāro, suddhāvāse ca ekako;

Ahañca pakkusāti ca, sabhiyo bāhiyo tathā.

“One elder, having crossed saṃsāra, attained Nibbāna; another was reborn alone in the Pure Abodes. And I, and Pukkusāti, and Sabhiya, and Bāhiya likewise,”

‘‘Kumārakassapo, ceva, tattha tatthūpagā mayaṃ;

Saṃsārabandhanā muttā, gotamenānukampitā.

“and Kumārakassapa—we thus came to be in various existences. Shown compassion by Gotama, we are freed from the bonds of saṃsāra.”

‘‘Mallesu kusinārāyaṃ, gabbhe jātassa me sato;

Mātā matā citāruḷhā, tato nippatito ahaṃ.

“Among the Mallas, in Kusinārā, while I was in the womb, my mother died and was placed on the pyre; from there I fell forth.”

‘‘Patito dabbapuñjamhi, tato dabboti vissuto;

Brahmacārībalenāhaṃ, vimutto sattavassiko.

“Having fallen on a heap of timber, I was thence known as Dabba. By the power of the holy life, I was liberated at the age of seven.”

‘‘Khīrodanabalenāhaṃ[Pg.54], pañcahaṅgehupāgato;

Khīṇāsavopavādena, pāpehi bahu codito.

“By the power of the milk-rice, I was endowed with the five factors; because of slandering one whose influxes were destroyed, I was much reproached by the wicked.”

‘‘Ubho puññañca pāpañca, vītivattomhi dānihaṃ;

Patvāna paramaṃ santiṃ, viharāmi anāsavo.

“Now I have transcended both merit and demerit; having attained supreme peace, I dwell without influxes.”

‘‘Senāsanaṃ paññāpayiṃ, hāsayitvāna subbate;

Jino tasmiṃ guṇe tuṭṭho, etadagge ṭhapesi maṃ.

“I assigned lodgings, delighting the well-disciplined ones; the Victor, pleased with that quality, placed me foremost in this.”

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgova bandhanaṃ chetvā, viharāmi anāsavo.

“My defilements are burned away, all states of existence are uprooted; like an elephant that has broken its bonds, I dwell without influxes.”

‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Welcome indeed was my coming into the presence of the supreme Buddha; the three knowledges have been attained, the Buddha’s teaching has been fulfilled.”

‘‘Paṭisambhidā catasso…pe…kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges… the Buddha’s teaching has been fulfilled.”

Evaṃbhūtaṃ pana taṃ yena pubbe ekassa khīṇāsavattherassa anuddhaṃsanavasena katena pāpakammena bahūni vassasatasahassāni niraye pacci, tāya eva kammapilotikāya codiyamānā mettiyabhūmajakā bhikkhū ‘‘iminā mayaṃ kalyāṇabhattikassa gahapatino antare paribheditā’’ti duggahitagāhino amūlakena pārājikena dhammena anuddhaṃsesuṃ. Tasmiñca adhikaraṇe saṅghena sativinayena vūpasamite ayaṃ thero lokānukampāya attano guṇe vibhāvento ‘‘yo duddamiyo’’ti imaṃ gāthaṃ abhāsi.

Such indeed was he, who previously, by an evil deed committed through slandering a certain elder whose taints were destroyed, suffered in hell for many hundreds of thousands of years. Provoked by that very karmic residue, the monks Mettiya and Bhūmajaka, holding a wrong view, slandered him with an unfounded Pārājika offense, saying, “By this one we have been alienated from the householder Kalyāṇabhattika.” And when that legal dispute was settled by the Saṅgha by means of the verdict of innocence, this elder, out of compassion for the world and revealing his own virtues, spoke this verse beginning: “He who was difficult to tame…”

5. Tattha yoti aniyamitaniddeso, tassa ‘‘so’’ti iminā niyamattaṃ daṭṭhabbaṃ. Ubhayenapi aññaṃ viya katvā attānameva vadati. Duddamiyoti duddamo, dametuṃ asakkuṇeyyo. Idañca attano puthujjanakāle diṭṭhigatānaṃ visūkāyikānaṃ kilesānaṃ madālepacittassa vipphanditaṃ indriyānaṃ avūpasamanañca cintetvā vadati. Damenāti uttamena aggamaggadamena, tena hi danto puna dametabbatābhāvato ‘‘danto’’ti vattabbataṃ arahati, na aññena. Atha vā damenāti damakena purisadammasārathinā damito[Pg.55]. Dabboti drabyo, bhabboti attho. Tenāha bhagavā imameva theraṃ sandhāya – ‘‘na kho, dabba, dabbā evaṃ nibbeṭhentī’’ti (pārā. 384; cūḷava. 193). Santusitoti yathāladdhapaccayasantosena jhānasamāpattisantosena maggaphalasantosena ca santuṭṭho. Vitiṇṇakaṅkhoti soḷasavatthukāya aṭṭhavatthukāya ca kaṅkhāya paṭhamamaggeneva samugghāṭitattā vigatakaṅkho. Vijitāvīti purisājānīyena vijetabbassa sabbassapi saṃkilesapakkhassa vijitattā vidhamitattā vijitāvī. Apetabheravoti pañcavīsatiyā bhayānaṃ sabbaso apetattā apagatabheravo abhayūparato. Puna dabboti nāmakittanaṃ. Parinibbutoti dve parinibbānāni kilesaparinibbānañca, yā saupādisesanibbānadhātu, khandhaparinibbānañca, yā anupādisesanibbānadhātu. Tesu idha kilesaparinibbānaṃ adhippetaṃ, tasmā pahātabbadhammānaṃ maggena sabbaso pahīnattā kilesaparinibbānena parinibbutoti attho. Ṭhitattoti ṭhitasabhāvo acalo iṭṭhādīsu tādibhāvappattiyā lokadhammehi akampanīyo. Hīti ca hetuatthe nipāto, tena yo pubbe duddamo hutvā ṭhito yasmā dabbattā satthārā uttamena damena damito santusito vitiṇṇakaṅkho vijitāvī apetabheravo, tasmā so dabbo parinibbuto tatoyeva ca ṭhitatto, evaṃbhūte ca tasmiṃ cittapasādova kātabbo, na pasādaññathattanti paraneyyabuddhike satte anukampanto thero aññaṃ byākāsi.

5. Here, 'yo' is an indefinite pronoun; its specific referent should be understood by 'so'. By both, speaking as if of another, he speaks of himself. 'Duddamiyo' means difficult to tame, unable to be subdued. And this he says reflecting on the agitation of his mind, which was smeared with the intoxication of defilements that are wrong views and act variously, and on the lack of calm of his faculties during his time as a worldling. By 'damena' is meant by the supreme taming, the taming of the highest path. For one tamed by this is worthy of being called 'tamed' because there is no need for further taming, not by any other means. Or else, 'damena' means tamed by the Tamer, the Charioteer of Men to be Tamed. 'Dabbo' means 'of timber', the meaning is 'capable'. Therefore the Blessed One said, referring to this very elder: “Indeed, Dabba, the capable do not unravel thus.” 'Santusito' means content with contentment regarding requisites as obtained, with contentment in jhāna and attainments, and with contentment in the path and fruit. 'Vitiṇṇakaṅkho' means one whose doubt is gone because the sixteen-fold and eight-fold doubt was uprooted by the first path itself. 'Vijitāvī' means victorious because the entire side of defilements that should be conquered by a noble man has been conquered and dispelled. 'Apetabheravo' means one whose fear has departed, one who has ceased from fear, because the twenty-five fears have departed in every way. Again, 'Dabbo' is a mention of his name. 'Parinibbuto' refers to two kinds of final Nibbāna: the final Nibbāna of defilements, which is the Nibbāna-element with residue remaining, and the final Nibbāna of the aggregates, which is the Nibbāna-element without residue remaining. Here, the final Nibbāna of defilements is intended. Therefore, it means he is fully extinguished by the final Nibbāna of defilements, because all phenomena to be abandoned have been entirely abandoned by the path. 'Ṭhitatto' means one of steadfast nature, unmoving, unshakeable by worldly conditions due to having attained the state of being 'such' with regard to desirable things, etc. And 'hi' is a particle in the sense of cause. Therefore: he who was formerly difficult to tame, because he was capable, was tamed by the Teacher with the supreme taming, is content, has crossed over doubt, is victorious, and is without fear. Therefore that Dabba is fully extinguished and for that very reason is of steadfast nature. And towards such a one, only confidence of mind should be established, not a state other than confidence. Thus the elder, out of compassion for beings who are to be guided and can understand, declared his final knowledge.

Dabbattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of Elder Dabba is concluded.

6. Sītavaniyattheragāthāvaṇṇanā

6. The Commentary on the Verses of Elder Sītavaniya

Yo sītavananti āyasmato sambhūtattherassa gāthā. Kā uppatti? Ito kira aṭṭhārasādhikassa kappasatassa matthake atthadassī nāma sambuddho loke uppajjitvā sadevakaṃ lokaṃ saṃsāramahoghato tārento ekadivasaṃ mahatā bhikkhusaṅghena saddhiṃ gaṅgātīraṃ upagacchi. Tasmiṃ kāle ayaṃ gahapatikule nibbatto tattha bhagavantaṃ passitvā pasannamānaso upasaṅkamitvā vanditvā ‘‘kiṃ, bhante, pāraṃ gantukāmatthā’’ti pucchi. Bhagavā ‘‘gamissāmā’’ti avoca. So tāvadeva nāvāsaṅghāṭaṃ [Pg.56] yojetvā upanesi. Satthā taṃ anukampanto saha bhikkhusaṅghena nāvaṃ abhiruhi. So sayampi abhiruyha sukheneva paratīraṃ sampāpetvā bhagavantaṃ bhikkhusaṅghañca dutiyadivase mahādānaṃ pavattetvā anugantvā pasannacitto vanditvā nivatti. So tena puññakammena devamanussesu saṃsaritvā ito terasādhikakappasatassa matthake khattiyakule nibbattitvā rājā ahosi cakkavattī dhammiko dhammarājā. So satte sugatimagge patiṭṭhāpetvā tato cuto ekanavutikappe vipassissa bhagavato sāsane pabbajitvā dhutadhamme samādāya susāne vasanto samaṇadhammaṃ akāsi. Puna kassapassa bhagavato kālepi tassa sāsane tīhi sahāyehi saddhiṃ pabbajitvā vīsativassasahassāni samaṇadhammaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahe brāhmaṇamahāsālassa putto hutvā nibbatti. Tassa ‘‘sambhūto’’ti nāmaṃ akaṃsu. So vayappatto brāhmaṇasippesu nipphattiṃ gato. Bhūmijo jeyyaseno abhirādhanoti tīhi sahāyehi saddhiṃ bhagavato santikaṃ gato dhammadesanaṃ sutvā paṭiladdhasaddho pabbaji. Ye sandhāya vuttaṃ –

This is the verse of the Venerable Elder Sambhūta, [beginning with] "Yo sītavanaṃ." What is its origin? Indeed, one hundred and eighteen eons ago, a Buddha named Atthadassī arose in the world. While guiding the world with its gods across the great flood of saṃsāra, one day he approached the banks of the Ganges with a great assembly of monks. At that time, this [person] was born into a householder family. Seeing the Blessed One there, his mind filled with faith, he approached, paid homage, and asked, "Venerable sir, do you wish to go to the other shore?" The Blessed One replied, "We shall go." Immediately, he prepared a raft of boats and offered it. Out of compassion for him, the Teacher boarded the boat along with the assembly of monks. He too boarded, and having smoothly reached the far shore, he provided a great offering to the Blessed One and the assembly of monks on the second day, then followed, paid homage with a devoted heart, and turned back. Through that meritorious deed, he wandered among gods and humans until, one hundred and thirteen eons ago, he was reborn into a warrior family and became a righteous universal monarch, a just king. Establishing beings on the path to a good destination, he passed away from there and, in the ninety-first eon, went forth under the dispensation of the Blessed One Vipassī. Embracing ascetic practices, he lived in charnel grounds and practiced the ascetic's life. Again, during the time of the Blessed One Kassapa, he went forth with three companions in his dispensation and practiced the ascetic's life for twenty thousand years. After wandering among gods and humans for one intervening Buddha-period, he was reborn in this Buddha-era as the son of a wealthy brahmin in Rājagaha. They named him "Sambhūta." When he came of age, he mastered the brahminical arts. Along with his three companions—Bhūmija, Jeyyasena, and Abhirādhana—he went to the Blessed One, heard the Dhamma teaching, gained faith, and went forth. This is what was referred to when it was said:

‘‘Bhūmijo jeyyaseno ca, sambhūto abhirādhano;

Ete dhammaṃ abhiññāsuṃ, sāsane varatādino’’ti.

Bhūmija and Jeyyasena, Sambhūta and Abhirādhana; these directly knew the Dhamma in the dispensation of the supreme Tādi.

Atha sambhūto bhagavato santike kāyagatāsatikammaṭṭhānaṃ gahetvā nibaddhaṃ sītavane vasati. Tenevāyasmā ‘‘sītavaniyo’’ti paññāyittha. Tena ca samayena vessavaṇo mahārājā kenacideva karaṇīyena jambudīpe dakkhiṇadisābhāgaṃ uddissa ākāsena gacchanto theraṃ abbhokāse nisīditvā kammaṭṭhānaṃ manasikarontaṃ disvā vimānato oruyha theraṃ vanditvā, ‘‘yadā thero samādhito vuṭṭhahissati, tadā mama āgamanaṃ ārocetha, ārakkhañcassa karothā’’ti dve yakkhe āṇāpetvā pakkāmi. Te therassa samīpe ṭhatvā manasikāraṃ paṭisaṃharitvā nisinnakāle ārocesuṃ. Taṃ sutvā thero ‘‘tumhe mama vacanena vessavaṇamahārājassa kathetha, bhagavatā attano sāsane ṭhitānaṃ satiārakkhā nāma ṭhapitā atthi, sāyeva mādise rakkhati, tvaṃ tattha appossukko hohi, bhagavato ovāde ṭhitānaṃ edisāya ārakkhāya [Pg.57] karaṇīyaṃ natthī’’ti te vissajjetvā tāvadeva vipassanaṃ vaḍḍhetvā vijjāttayaṃ sacchākāsi. Tato vessavaṇo nivattamāno therassa samīpaṃ patvā mukhākārasallakkhaṇenevassa katakiccabhāvaṃ ñatvā sāvatthiṃ gantvā bhagavato ārocetvā satthu sammukhā theraṃ abhitthavanto –

Then Sambhūta, having received the meditation subject of mindfulness directed to the body from the Blessed One, dwelt constantly in Sītavana. Thus, the venerable one became known as "Sītavaniya." At that time, the great king Vessavaṇa, for some purpose, was traveling through the sky towards the southern part of Jambudīpa. Seeing the elder seated in the open, attending to his meditation subject, he descended from his celestial mansion, paid homage to the elder, and commanded two yakkhas, saying, "When the elder emerges from concentration, inform him of my arrival and provide him protection," and then he departed. Standing near the elder, they informed him when he had withdrawn his mind and was seated. Hearing this, the elder said, "You, by my word, should tell the great king Vessavaṇa: 'The Blessed One has established a protection called mindfulness for those who abide in his dispensation. That alone protects those like me. You should be unconcerned about that. For those who abide in the Blessed One’s instruction, there is no need for such protection.'" Having dismissed them, he immediately developed insight and realized the three true knowledges. Later, when Vessavaṇa was returning, he approached the elder. Recognizing by the very signs of his facial expression that his task was accomplished, he went to Sāvatthī and reported it to the Blessed One. In the Teacher’s presence, he praised the elder, saying:

‘‘Satiārakkhasampanno, dhitimā vīriyasamāhito;

Anujāto satthu sambhūto, tevijjo maccupāragū’’ti. –

Endowed with the protection of mindfulness, resolute, composed in energy, a true son of the Teacher, Sambhūta, possessing the three true knowledges, has gone beyond death.

Imāya gāthāya therassa guṇe vaṇṇesi. Tena vuttaṃ apadāne (apa. thera 1.21.15-20) –

With this verse, he extolled the virtues of the elder. Therefore, it is said in the Apadāna:

‘‘Atthadassī tu bhagavā, dvipadindo narāsabho;

Purakkhato sāvakehi, gaṅgātīramupāgami.

The Blessed One Atthadassī, lord of bipeds, bull among men, preceded by his disciples, approached the bank of the Ganges.

‘‘Samatitti kākapeyyā, gaṅgā āsi duruttarā;

Uttārayiṃ bhikkhusaṅghaṃ, buddhañca dvipaduttamaṃ.

The Ganges was level with the banks, drinkable by crows, and difficult to cross; I ferried the community of monks across, and the Buddha, supreme among bipeds.

‘‘Aṭṭhārase kappasate, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, taraṇāya idaṃ phalaṃ.

One hundred and eighteen eons ago, for the deed I did then, I know of no unhappy destination; this is the fruit of that ferrying.

‘‘Teraseto kappasate, pañca sabbobhavā ahuṃ;

Sattaratanasampannā, cakkavattī mahabbalā.

One hundred and thirteen eons from now, there were five who were universal monarchs, endowed with the seven treasures, of great power.

‘‘Pacchime ca bhave asmiṃ, jātohaṃ brāhmaṇe kule;

Saddhiṃ tīhi sahāyehi, pabbajiṃ satthu sāsane.

And in this last existence, I was born in a brahmin family; with three companions, I went forth in the Teacher's dispensation.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been done.

Athāyasmā sambhūto bhagavantaṃ dassanāya gacchante bhikkhū disvā ‘‘āvuso, mama vacanena bhagavato pāde sirasā vandatha, evañca vadethā’’ti vatvā dhammādhikaraṇaṃ attano satthu aviheṭhitabhāvaṃ pakāsento ‘‘yo sītavana’’nti gāthamāha. Te bhikkhū bhagavantaṃ upasaṅkamitvā vanditvā sambhūtattherassa sāsanaṃ sampavedentā, ‘‘āyasmā, bhante, sambhūto bhagavato pāde sirasā vandati, evañca vadatī’’ti vatvā taṃ gāthaṃ ārocesuṃ, taṃ sutvā bhagavā ‘‘paṇḍito, bhikkhave, sambhūto [Pg.58] bhikkhu paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ viheṭheti. Vessavaṇena tassattho mayhaṃ ārocitā’’ti āha.

Then the Venerable Sambhūta, seeing some monks going to see the Blessed One, said, “Friends, on my behalf, bow your heads at the feet of the Blessed One and say this.” Having spoken thus, and while making known that he had not troubled his Teacher with a matter concerning the Dhamma, he recited the verse beginning, “Who in the cool forest.” Those monks approached the Blessed One, paid homage, and while conveying the message of the Venerable Sambhūta, said, “Venerable sir, the Venerable Sambhūta bows his head at the feet of the Blessed One and says this.” Then they recited that verse to him. Hearing it, the Blessed One said, “Monks, the monk Sambhūta is wise; he has practiced in accordance with the Dhamma, and he does not trouble me with matters concerning the Dhamma. Vessavaṇa has already informed me of this matter.”

6. Yaṃ pana te bhikkhū sambhūtattherena vuttaṃ ‘‘yo sītavana’’nti gāthaṃ satthu nivedesuṃ. Tattha sītavananti evaṃnāmakaṃ rājagahasamīpe mahantaṃ bheravasusānavanaṃ. Upagāti nivāsanavasena upagacchi. Etena bhagavatā anuññātaṃ pabbajitānurūpaṃ nivāsanaṭṭhānaṃ dasseti. Bhikkhūti saṃsārabhayassa ikkhanato bhinnakilesatāya ca bhikkhu. Ekoti adutiyo, etena kāyavivekaṃ dasseti. Santusitoti santuṭṭho. Etena catupaccayasantosalakkhaṇaṃ ariyavaṃsaṃ dasseti. Samāhitattoti upacārappanābhedena samādhinā samāhitacitto, etena cittavivekabhāvanāmukhena bhāvanārāmaṃ ariyavaṃsaṃ dasseti. Vijitāvīti sāsane sammāpaṭipajjantena vijetabbaṃ kilesagaṇaṃ vijitvā ṭhito, etena upadhivivekaṃ dasseti. Bhayahetūnaṃ kilesānaṃ apagatattā apetalomahaṃso, etena sammāpaṭipattiyā phalaṃ dasseti. Rakkhanti rakkhanto. Kāyagatāsatinti kāyārammaṇaṃ satiṃ, kāyagatāsatikammaṭṭhānaṃ paribrūhanavasena avissajjento. Dhitimāti dhīro, samāhitattaṃ vijitāvibhāvataṃ vā upādāya paṭipattidassanametaṃ. Ayañhettha saṅkhepattho – so bhikkhu vivekasukhānupekkhāya eko sītavanaṃ upāgami, upāgato ca lolabhāvābhāvato santuṭṭho dhitimā kāyagatāsatikammaṭṭhānaṃ bhāvento tathādhigataṃ jhānaṃ pādakaṃ katvā āraddhavipassanaṃ ussukkāpetvā adhigatena aggamaggena samāhito vijitāvī ca hutvā katakiccatāya bhayahetūnaṃ sabbaso apagatattā apetalomahaṃso jātoti.

6. Now, those monks reported to the Teacher the verse spoken by the Venerable Sambhūta, beginning, “He who to Sītavana…”. Therein, Sītavana refers to a large, dreadful charnel-ground forest near Rājagaha, so named. Went means he went for the purpose of residence. By this, he indicates a dwelling place suitable for one who has gone forth, as permitted by the Blessed One. A monk is so called because he sees the fear in saṃsāra and because his defilements are broken. Alone means without a second person; by this, he indicates seclusion of body. Content means satisfied; by this, he indicates the noble lineage characterized by contentment with the four requisites. Of composed self means with a mind concentrated through concentration distinguished as access and absorption; by this, through the development of mental seclusion, he indicates the noble lineage of delighting in meditation. Victorious means he stands having conquered the host of defilements that are to be conquered by one practicing rightly in the Dispensation; by this, he indicates seclusion from the substrates of existence. With hair not standing on end means that because the defilements, which are the causes of fear, are gone, he is free from horripilation; by this, he indicates the fruit of right practice. Guarding means one who is guarding. Mindfulness directed to the body means mindfulness with the body as its object; not abandoning the meditation subject of mindfulness directed to the body by way of developing it. Resolute means wise; this indicates the practice based on being of composed self or being victorious. Herein, this is the meaning in brief: That monk, observing the bliss of seclusion, went alone to Sītavana. Having gone, being content due to the absence of fickleness, resolute, and developing the meditation subject of mindfulness directed to the body, making the jhāna thus attained his foundation, he roused up his practice of insight and, with his self composed by the supreme path he had attained, became victorious. Having done what was to be done, because the causes of fear were in every way gone, he became one whose hair does not stand on end.

Sītavaniyattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder of Sītavana is concluded.

7. Bhalliyattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Bhalliya

Yopānudīti [Pg.59] āyasmato bhalliyattherassa gāthā. Kā uppatti? Ayaṃ kira ito ekatiṃse kappe anuppanne buddhe sumanassa nāma paccekabuddhassa pasannacitto phalāphalaṃ datvā sugatīsu eva saṃsaranto sikhissa sammāsambuddhassa kāle aruṇavatīnagare brāhmaṇakule nibbatto ‘‘sikhissa bhagavato paṭhamābhisambuddhassa ujita, ojitā nāma dve satthavāhaputtā paṭhamāhāraṃ adaṃsū’’ti sutvā attano sahāyakena saddhiṃ bhagavantaṃ upasaṅkamitvā vanditvā svātanāya nimantetvā mahādānaṃ pavattetvā patthanaṃ akaṃsu – ‘‘ubhopi mayaṃ, bhante, anāgate tumhādisassa buddhassa paṭhamāhāradāyakā bhaveyyāmā’’ti. Te tattha tattha bhave puññakammaṃ katvā devamanussesu saṃsarantā kassapassa bhagavato kāle gopālakaseṭṭhissa puttā bhātaro hutvā nibbattā. Bahūni vassāni bhikkhusaṅghaṃ khīrabhojanena upaṭṭhahiṃsu. Amhākaṃ pana bhagavato kāle pokkharavatīnagare satthavāhassa puttā bhātaro hutvā nibbattā. Tesu jeṭṭho taphusso nāma, kaniṭṭho bhalliyo nāma, te pañcamattāni sakaṭasatāni bhaṇḍassa pūretvā vāṇijjāya gacchantā bhagavati paṭhamābhisambuddhe sattasattāhaṃ vimuttisukhadhammapaccavekkhaṇāhi vītināmetvā aṭṭhame sattāhe rājāyatanamūle viharante rājāyatanassa avidūre mahāmaggena atikkamanti, tesaṃ tasmiṃ samaye samepi bhūmibhāge akaddamodake sakaṭāni nappavattiṃsu, ‘‘kiṃ nu, kho, kāraṇa’’nti ca cintentānaṃ porāṇasālohitā devatā rukkhaviṭapantare attānaṃ dassentī āha – ‘‘mādisā, ayaṃ bhagavā acirābhisambuddho sattasattāhaṃ anāhāro vimuttisukhāpaṭisaṃvedī idāni rājāyatanamūle nisinno, taṃ āhārena paṭimānetha, yadassa tumhākaṃ dīgharattaṃ hitāya sukhāyā’’ti. Taṃ sutvā te uḷāraṃ pītisomanassaṃ paṭisaṃvedentā, ‘‘āhārasampādanaṃ papañca’’nti maññamānā manthañca madhupiṇḍikañca bhagavato datvā dvevācikasaraṇaṃ gantvā kesadhātuyo labhitvā agamaṃsu. Te hi paṭhamaṃ upāsakā ahesuṃ. Atha bhagavati bārāṇasiṃ gantvā dhammacakkaṃ pavattetvā anupubbena rājagahe viharante taphussabhalliyā rājagahaṃ upagatā [Pg.60] bhagavantaṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdiṃsu. Tesaṃ bhagavā dhammaṃ desesi. Tesu taphusso sotāpattiphale patiṭṭhāya upāsakova ahosi. Bhalliyo pana pabbajitvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.48.66-70) –

“He who drove away…”: this is the verse of the Venerable Bhalliya. What is its origin? It is said that thirty-one aeons ago from now, when no Buddha had arisen, with a confident mind he gave fruits, large and small, to a Paccekabuddha named Sumana. Transmigrating only in happy destinations, in the time of the Perfectly Enlightened One Sikhī, he was reborn in a brahmin family in the city of Aruṇavatī. Having heard, “To the Blessed One Sikhī, when he first became fully enlightened, two sons of a caravan leader named Ujita and Ojitā gave the first meal,” he, together with his companion, approached the Blessed One, paid homage, invited him for the next day, held a great almsgiving, and made an aspiration: “Venerable sir, may we both, in the future, become the givers of the first meal to a Buddha like you.” Having performed meritorious deeds in various existences, transmigrating among devas and humans, in the time of the Blessed One Kassapa, they were reborn as brothers, the sons of the wealthy herdsman Gopālaka. For many years, they attended upon the Saṅgha of monks with milk-rice. In the time of our Blessed One, they were reborn as brothers in the city of Pokkharavatī, the sons of a caravan leader. Among them, the elder was named Taphussa, and the younger was named Bhalliya. They filled five hundred carts with merchandise and, while travelling for trade, they passed by on the great road not far from the Rājāyatana tree, where the Blessed One was dwelling at its foot in the eighth week after he had first become fully enlightened, having spent seven weeks with the bliss of liberation and contemplation of the Dhamma. At that time, their carts did not move, even on a level stretch of ground without mud or water. While they were thinking, “What, indeed, is the reason?” a deity who had been a blood relative in a past life revealed herself in the fork of a tree and said: “Sirs, this Blessed One, recently fully enlightened, has been without food for seven weeks, experiencing the bliss of liberation. He is now seated at the foot of the Rājāyatana tree. Honor him with food. This will be for your welfare and happiness for a long time.” Hearing this, they experienced great joy and gladness, and thinking, “The preparation of a meal would be a delay,” they gave the Blessed One parched flour and honey-balls, went for refuge with the two phrases, received hair-relics, and departed. They were the first lay disciples. Then, when the Blessed One had gone to Bārāṇasī, set in motion the Wheel of the Dhamma, and was in due course dwelling at Rājagaha, Taphussa and Bhalliya went to Rājagaha, approached the Blessed One, paid homage, and sat down to one side. The Blessed One taught them the Dhamma. Of them, Taphussa was established in the fruit of stream-entry and remained a lay disciple. Bhalliya, however, went forth and became possessed of the six superknowledges. Therefore it was said in the Apadāna:

‘‘Sumano nāma sambuddho, takkarāyaṃ vasī tadā;

Vallikāraphalaṃ gayha, sayambhussa adāsahaṃ.

“The Self-Enlightened One named Sumano dwelt in Takkara at that time; taking the fruit of a creeper, I gave it to the Self-Become One.”

‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Thirty-one aeons ago from now, I gave that fruit; I have known no evil destination since then. This is the fruit of that offering of fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s Dispensation has been fulfilled.”

Athekadivasaṃ māro bhalliyattherassa bhiṃsāpanatthaṃ bhayānakaṃ rūpaṃ dassesi. So attano sabbabhayātikkamaṃ pakāsento ‘‘yopānudī’’ti gāthamabhāsi.

Then one day, Māra, wishing to frighten the Elder Bhalliya, manifested a terrifying form. The elder, proclaiming his complete transcendence of all fear, uttered the verse beginning, “He who drove away….”

7. Tattha yopānudīti yo apānudi khipi pajahi viddhaṃsesi. Maccurājassāti maccu nāma maraṇaṃ khandhānaṃ bhedo, so eva ca sattānaṃ attano vase anuvattāpanato issaraṭṭhena rājāti maccurājā, tassa. Senanti jarārogādiṃ, sā hissa vasavattane aṅgabhāvato senā nāma, tena hesa mahatā nānāvidhena vipulena ‘‘mahāseno’’ti vuccati. Yathāha – ‘‘na hi no saṅgaraṃ tena, mahāsenena maccunā’’ti (ma. ni. 1.272; jā. 2.22.121; netti. 103). Atha vā guṇamāraṇaṭṭhena ‘‘maccū’’ti idha devaputtamāro adhippeto, tassa ca sahāyabhāvūpagamanato kāmādayo senā. Tathā cāha –

7. Herein, he who drove away means he who drove off, threw out, abandoned, and demolished. Of the King of Death: Death is dying, the breaking up of the aggregates. And because he makes beings follow in his own power, in the sense of being a sovereign, he is a king, thus the King of Death. His army refers to aging, disease, and so on. This is called his army because it is an instrument for bringing beings under his control. Therefore, because this army is great, of various kinds, and vast, he is called ‘one with a great army.’ As it is said: ‘For us there is no pact with that great army of Death.’ Alternatively, Death here is intended as Māra the devaputta, in the sense of the killer of virtue. And sensual pleasures and so on are his army because they become his allies. And so it is said:

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

“Sensual pleasures are your first army, the second is called discontent; your third is hunger and thirst, the fourth is declared to be craving.”

‘‘Pañcamī thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, māno makkho ca aṭṭhamī’’ti. (su. ni. 438-439;

mahāni. 28;

cūḷani. nandamāṇavapucchāniddesa 47);

“Your fifth is sloth and torpor, the sixth is declared to be fear; your seventh is doubt, and conceit and contempt are the eighth.”

Naḷasetuṃva [Pg.61] sudubbalaṃ mahoghoti sāravirahitato naḷasetusadisaṃ ativiya abalabhāvato suṭṭhu dubbalaṃ saṃkilesasenaṃ navalokuttaradhammānaṃ mahābalavabhāvato mahoghasadisena aggamaggena yo apānudi vijitāvī apetabheravo danto, so parinibbuto ṭhitattoti yojanā. Taṃ sutvā māro ‘‘jānāti maṃ samaṇo’’ti tatthevantaradhāyīti.

The army of defilements is like a bridge of reeds because it is devoid of substance, and exceedingly weak because it is extremely powerless. He who, by means of the supreme path—which is like a great flood due to the great power of the nine supramundane states—has driven away this army, is victorious, fearless, and tamed. The connection is: he is fully extinguished, of steadfast mind. Hearing this, Māra thought, “The contemplative knows me,” and vanished on that very spot.

Bhalliyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Bhalliya is completed.

8. Vīrattheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Vīra

Yo duddamiyoti āyasmato vīrattherassa gāthā. Kā uppatti? Ayaṃ kira ito ekanavute kappe vipassissa bhagavato vasanaāvāsaṃ paṭijaggi. Ekadivasañca sindhuvārapupphasadisāni nigguṇṭhipupphāni gahetvā bhagavantaṃ pūjesi. So tena puññakammena devamanussesu saṃsaranto ito pañcatiṃse kappe khattiyakule nibbattitvā mahāpatāpo nāma rājā ahosi cakkavattī. So dhammena samena rajjaṃ kārento satte saggamagge patiṭṭhāpesi. Puna imasmiṃ kappe kassapassa bhagavato kāle mahāvibhavo seṭṭhi hutvā kapaṇaddhikādīnaṃ dānaṃ dento saṅghassa khīrabhattaṃ adāsi. Evaṃ tattha tattha dānamayaṃ puññasambhāraṃ karonto itarañca nibbānatthaṃ sambharanto devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthinagare rañño pasenadissa amaccakule nibbatti, ‘‘vīro’’tissa nāmaṃ akaṃsu. So vayappatto nāmānugatehi pattabalajavādiguṇehi samannāgato saṅgāmasūro hutvā mātāpitūhi nibandhavasena kārite dārapariggahe ekaṃyeva puttaṃ labhitvā pubbahetunā codiyamāno kāmesu saṃsāre ca ādīnavaṃ disvā saṃvegajāto pabbajitvā ghaṭento vāyamanto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.21.21-24) –

This is the verse of the Venerable Elder Vīra, [beginning with the words] “One who is hard to tame.” What is its origin? It is said that ninety-one eons ago, he attended to the dwelling place of the Blessed One Vipassī. One day, taking nigguṇṭhi flowers resembling sindhuvāra blossoms, he offered them to the Blessed One. Through that meritorious deed, wandering among gods and humans, thirty-five eons ago he was reborn in a warrior clan and became a great and powerful wheel-turning monarch named Mahāpatāpa. Ruling justly and equitably, he established beings on the path to heaven. Again, in this eon, during the time of the Blessed One Kassapa, he became a merchant of great wealth. Giving alms to the poor, travellers, and others, he offered milk-rice to the Saṅgha. Thus, in various lives, accumulating a store of merit consisting of generosity, and gathering other virtues for the sake of Nibbāna, he wandered among gods and humans until, during this Buddha’s appearance, he was reborn in Sāvatthī, in the family of a minister of King Pasenadi. They gave him the name “Vīra.” When he came of age, endowed with qualities befitting his name, such as strength and speed, he became a hero on the battlefield. Having taken a wife at the insistence of his parents, he fathered only one son. Urged on by a past cause, and seeing the danger in sensual pleasures and in saṃsāra, he became spiritually agitated and went forth. Striving and exerting himself, before long he attained the six higher knowledges. Therefore it is said in the Apadāna:

‘‘Vipassissa bhagavato, āsimārāmiko ahaṃ;

Nigguṇṭhipupphaṃ paggayha, buddhassa abhiropayiṃ.

“I was a park keeper for the Blessed One Vipassī. Holding up a nigguṇṭhi flower, I offered it to the Buddha.”

‘‘Ekanavutito [Pg.62] kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-one eons ago, I offered that flower in worship. I know of no bad destination; this is the fruit of worshipping the Buddha.”

‘‘Pañcavīse ito kappe, eko āsiṃ janādhipo;

Mahāpatāpanāmena, cakkavattī mahabbalo.

“Twenty-five eons ago, I was a sole lord of men, a wheel-turning monarch of great power named Mahāpatāpa.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Evaṃ pana arahattaṃ patvā phalasamāpattisukhena vītināmentaṃ theraṃ purāṇadutiyikā uppabbājetukāmā antarantarā nānānayehi palobhetuṃ parakkamantī ekadivasaṃ divāvihāraṭṭhānaṃ gantvā itthikuttādīni dassetuṃ ārabhi. Athāyasmā vīro ‘‘maṃ palobhetukāmā sineruṃ makasapakkhavātena cāletukāmā viya yāva bālā vatāyaṃ itthī’’ti tassā kiriyāya niratthakabhāvaṃ dīpento ‘‘yo duddamiyo’’ti gāthaṃ abhāsi.

Having thus attained arahantship, while the Elder was spending his time in the bliss of fruition attainment, his former wife, desiring to make him return to lay life, repeatedly tried to entice him in various ways. One day, she went to his daytime dwelling and began to display her feminine wiles. Then the Venerable Vīra, thinking, “Desiring to entice me, this woman is as foolish as one who desires to shake Mount Sineru with the wind from a mosquito’s wing,” and showing the futility of her actions, spoke the verse beginning, “One who was hard to tame.”

8. Tattha yo duddamiyotiādīnaṃ padānaṃ attho heṭṭhā vuttoyeva. Idaṃ panettha yojanāmattaṃ yo pubbe adanta kilesatāya paccatthikehi vā saṅgamasīse dametuṃ jetuṃ asakkuṇeyyatāyaduddamiyo, idāni pana uttamena damena danto catubbidhasammappamadhānavīriyasampattiyā vīro, vuttanayeneva santusito vitiṇṇakaṅkho vijitāvī apetalomahaṃso vīro vīranāmako anavasesato kilesaparinibbānena parinibbuto, tato eva ṭhitasabhāvo, na tādisānaṃ satenapi sahassenapi cālanīyoti. Taṃ sutvā sā itthī – ‘‘mayhaṃ sāmike evaṃ paṭipanne ko mayhaṃ gharāvāsena attho’’ti saṃvegajātā bhikkhunīsu pabbajitvā nacirasseva tevijjā ahosīti.

8. Therein, the meaning of the words beginning with “one who was hard to tame” has already been stated below. This is merely the application here: he who was formerly “hard to tame” due to his untamed defilements or his inability to be tamed or conquered by adversaries on the battlefield, is now tamed by the supreme taming; a “hero” (vīra) through the attainment of the fourfold right effort; content in the way described; one who has crossed over doubt; a victor; a hero whose hair no longer stands on end; the one named Vīra, who is fully extinguished through the complete extinguishing of defilements, and is therefore of a stable nature, not to be shaken by a hundred or even a thousand such women. Hearing this, that woman, filled with spiritual urgency, thought, “Since my husband has attained such a state, what use is household life to me?” She went forth among the nuns and before long became one with the three true knowledges.

Vīrattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vīra is concluded.

9. Pilindavacchattheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Pilindavaccha

Svāgatanti [Pg.63] āyasmato pilindavacchattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare mahābhogakule nibbatto heṭṭhā vuttanayeneva satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ devatānaṃ piyamanāpabhāvena aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā tato cuto devamanussesu saṃsaranto sumedhassa bhagavato kāle manussaloke nibbattitvā bhagavati parinibbute satthu thūpassa pūjaṃ katvā saṅghe ca mahādānaṃ pavattetvā tato cuto devamanussesu eva saṃsaranto anuppanne buddhe cakkavattī rājā hutvā mahājanaṃ pañcasu sīlesu patiṭṭhāpetvā saggaparāyaṇaṃ akāsi. So anuppanneyeva amhākaṃ bhagavati sāvatthiyaṃ brāhmaṇagehe nibbatti. ‘‘Pilindo’’tissa nāmaṃ akaṃsu. Vacchoti pana gottaṃ. Tena so aparabhāge ‘‘pilindavaccho’’ti paññāyittha. Saṃsāre pana saṃvegabahulatāya paribbājakapabbajjaṃ pabbajitvā cūḷagandhāraṃ nāma vijjaṃ sādhetvā tāya vijjāya ākāsacārī paracittavidū ca hutvā rājagahe lābhaggayasaggappatto paṭivasati.

“Welcome” is the verse of the Venerable Elder Pilindavaccha. What is its origin? It is said that during the time of the Buddha Padumuttara, he was born into a family of great wealth in the city of Haṃsavatī. As explained previously, while listening to the Dhamma in the Teacher's presence, he saw the Teacher place a certain monk in the foremost position for being dear and agreeable to the deities. Aspiring to that same position, he performed wholesome deeds for the rest of his life. Passing away from there, he wandered among gods and humans. During the time of the Blessed One Sumedha, he was born in the human world. When the Blessed One had attained Parinibbāna, he made offerings to the Teacher's stūpa and provided great alms to the Saṅgha. Passing away from there, he wandered only among gods and humans. When a Buddha had not yet arisen, he became a wheel-turning monarch, established the great populace in the five precepts, and made heaven their destination. When our Blessed One had not yet arisen, he was born into a brahmin household in Sāvatthī. They gave him the name “Pilinda,” and Vaccha was his clan name. Therefore, in later times, he became known as “Pilindavaccha.” Due to a great sense of spiritual urgency concerning saṃsāra, he went forth as a wanderer, mastered a science called “Cūḷagandhāra,” and by means of that science, he could travel through the sky and know the minds of others. He lived in Rājagaha, having attained the pinnacle of gain and fame.

Atha yadā amhākaṃ bhagavā abhisambuddho hutvā anukkamena rājagahaṃ upagato, tato paṭṭhāya buddhānubhāvena tassa sā vijjā na sampajjati, attano kiccaṃ na sādheti. So cintesi – ‘‘sutaṃ kho pana metaṃ ācariyapācariyānaṃ bhāsamānānaṃ ‘yattha mahāgandhāravijjā dharati, tattha cūḷagandhāravijjā na sampajjatī’ti, samaṇassa pana gotamassa āgatakālato paṭṭhāya nāyaṃ mama vijjā sampajjati, nissaṃsayaṃ samaṇo gotamo mahāgandhāravijjaṃ jānāti, yaṃnūnāhaṃ taṃ payirupāsitvā tassa santike taṃ vijjaṃ pariyāpuṇeyya’’nti. So bhagavantaṃ upasaṅkamitvā etadavoca – ‘‘ahaṃ, mahāsamaṇa, tava santike ekaṃ vijjaṃ pariyāpuṇitukāmo, okāsaṃ me karohī’’ti. Bhagavā ‘‘tena hi pabbajā’’ti āha. So ‘‘vijjāya parikammaṃ pabbajjā’’ti maññamāno pabbaji. Tassa bhagavā dhammaṃ kathetvā caritānukūlaṃ kammaṭṭhānaṃ adāsi. So upanissayasampannatāya nacirasseva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Yā pana purimajātiyaṃ [Pg.64] tassovāde ṭhatvā sagge nibbattā devatā, taṃ kataññutaṃ nissāya sañjātabahumānā sāyaṃ pātaṃ theraṃ payirupāsitvā gacchanti. Tasmā thero devatānaṃ piyamanāpatāya aggataṃ patto. Tena vuttaṃ apadāne (apa. thera 1.2.55-67) –

Then, when our Blessed One had become fully enlightened and in due course arrived at Rājagaha, from that time onwards, through the Buddha’s power, that science of his no longer succeeded; it did not accomplish its purpose. He thought: “I have heard my lineage of teachers say, ‘Where the great Gandhāra science is present, the lesser Gandhāra science does not succeed.’ Since the time of the ascetic Gotama’s arrival, this science of mine has not succeeded. Without a doubt, the ascetic Gotama knows the great Gandhāra science. What if I were to attend upon him and learn that science in his presence?” He approached the Blessed One and said this: “Great Ascetic, I wish to learn a certain science in your presence. Grant me the opportunity.” The Blessed One said: “In that case, go forth.” Thinking, “Going forth must be the preliminary training for the science,” he went forth. The Blessed One taught him the Dhamma and gave him a meditation subject suitable for his character. Due to his supportive conditions from the past, he developed insight before long and attained arahantship. Now, the deities who in a previous life had been reborn in heaven by following his advice, out of gratitude and with great respect, would attend upon the Elder morning and evening. Therefore, the Elder attained the foremost place for being dear and agreeable to the deities. Thus it is said in the Apadāna:

‘‘Nibbute lokanāthamhi, sumedhe aggapuggale;

Pasannacitto sumano, thūpapūjaṃ akāsahaṃ.

“When the Protector of the World, Sumedha, the supreme person, was extinguished, with a serene and joyful mind, I made an offering to the stūpa.”

‘‘Ye ca khīṇāsavā tattha, chaḷabhiññā mahiddhikā;

Tehaṃ tattha samānetvā, saṅghabhattaṃ akāsahaṃ.

“And those who were there, destroyers of the taints, possessing the six higher knowledges and great psychic power—having gathered them there, I provided a meal for the Saṅgha.”

‘‘Sumedhassa bhagavato, upaṭṭhāko tadā ahu;

Sumedho nāma nāmena, anumodittha so tadā.

“At that time, there was an attendant of the Blessed One Sumedha, named Sumedha; he rejoiced at that time.”

‘‘Tena cittappasādena, vimānaṃ upapajjahaṃ;

Chaḷāsītisahassāni, accharāyo ramiṃsu me.

“Through that serenity of mind, I arose in a celestial mansion; eighty-six thousand celestial nymphs delighted me.”

‘‘Mameva anuvattanti, sabbakāmehi tā sadā;

Aññe deve abhibhomi, puññakammassidaṃ phalaṃ.

“Always they attend upon me with all sensual pleasures; I surpass other devas; this is the fruit of a meritorious deed.”

‘‘Pañcavīsamhi kappamhi, varuṇo nāma khattiyo;

Visuddhabhojano āsiṃ, cakkavattī ahaṃ tadā.

“Twenty-five aeons ago, I was a khattiya named Varuṇa; I was a wheel-turning monarch then, whose food was pure.”

‘‘Na te bījaṃ pavappanti, napi nīyanti naṅgalā;

Akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā.

“They do not sow seed, nor are plows used; they partake of this Sāli rice, which ripens without cultivation.”

‘‘Tattha rajjaṃ karitvāna, devattaṃ puna gacchahaṃ;

Tadāpi edisā mayhaṃ, nibbattā bhogasampadā.

“Having reigned there, I went again to the state of a deva; even then, such abundance of possessions arose for me.”

‘‘Na maṃ mittā amittā vā, hiṃsanti sabbapāṇino;

Sabbesampi piyo homi, puññakammassidaṃ phalaṃ.

“Neither friends nor foes, nor any living beings, harm me; I am dear to all; this is the fruit of a meritorious deed.”

‘‘Tiṃsakappasahassamhi, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, gandhālepassidaṃ phalaṃ.

“Thirty thousand aeons ago, I gave a gift; since then, I have known no bad destination; this is the fruit of anointing with perfume.”

‘‘Imasmiṃ bhaddake kappe, eko āsiṃ janādhipo;

Mahānubhāvo rājāhaṃ, cakkavattī mahabbalo.

“In this auspicious aeon, I was a sole ruler of men; a king of great majesty, a wheel-turning monarch of great strength.”

‘‘Sohaṃ [Pg.65] pañcasu sīlesu, ṭhapetvā janataṃ bahuṃ;

Pāpetvā sugatiṃyeva, devatānaṃ piyo ahuṃ.

“Having established many people in the five precepts and led them to a happy destination, I became dear to the devas.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Tathā devatāhi ativiya piyāyitabbabhāvato imaṃ theraṃ bhagavā devatānaṃ piyamanāpabhāvena aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ devatānaṃ piyamanāpānaṃ yadidaṃ pilindavaccho’’ti (a. ni. 1.209, 215) so ekadivasaṃ bhikkhusaṅghamajjhe nisinno attano guṇe paccavekkhitvā tesaṃ kāraṇabhūtaṃ vijjānimittaṃ bhagavato santike āgamanaṃ pasaṃsanto ‘‘svāgataṃ nāpagata’’nti gāthaṃ abhāsi.

Thus, because of his being exceedingly beloved by the deities, the Blessed One placed this Elder in the foremost position for being dear and agreeable to the deities, saying: “Monks, foremost among my monk disciples who are dear and agreeable to the deities is Pilindavaccha.” (A.N. 1.209, 215) One day, while sitting in the midst of the Saṅgha of monks, reflecting on his own virtues and praising his coming into the presence of the Blessed One—which was the cause of those virtues and the sign of knowledge—he uttered the verse beginning, “Welcome, not unwelcome.”

9. Tattha svāgatanti sundaraṃ āgamanaṃ, idaṃ mamāti sambandho. Atha vā svāgatanti suṭṭhu āgataṃ, mayāti vibhatti vipariṇāmetabbā. Nāpagatanti na apagataṃ hitābhivuddhito na apetaṃ. Nayidaṃ dumantitaṃ mamāti idaṃ mama duṭṭhu kathitaṃ, duṭṭhu vā vīmaṃsitaṃ na hoti. Idaṃ vuttaṃ hoti – yaṃ bhagavato santike mamāgamanaṃ, yaṃ vā mayā tattha āgataṃ, taṃ svāgataṃ, svāgatattāyeva na durāgataṃ. Yaṃ ‘‘bhagavato santike dhammaṃ sutvā pabbajissāmī’’ti mama mantitaṃ gaditaṃ kathitaṃ, cittena vā vīmaṃsitaṃ idampi na dummantinti. Idāni tattha kāraṇaṃ dassento ‘‘saṃvibhattesū’’tiādimāha. Saṃvibhattesūti pakārato vibhattesu. Dhammesūti ñeyyadhammesu samathadhammesu vā, nānātitthiyehi pakatiādivasena, sammāsambuddhehi dukkhādivasena saṃvibhajitvā vuttadhammesu. Yaṃ seṭṭhaṃ tadupāgaminti yaṃ tattha seṭṭhaṃ, taṃ catusaccadhammaṃ, tassa vā bodhakaṃ sāsanadhammaṃ upāgamiṃ, ‘‘ayaṃ dhammo ayaṃ vinayo’’ti upagacchiṃ. Sammāsambuddhehi eva vā kusalādivasena khandhādivasena yathāsabhāvato saṃvibhattesu sabhāvadhammesu yaṃ tattha seṭṭhaṃ uttamaṃ pavaraṃ, taṃ maggaphalanibbānadhammaṃ upāgamiṃ, attapaccakkhato upagacchiṃ sacchākāsiṃ, tasmā svāgataṃ mama na apagataṃ sumantitaṃ na dummantitanti yojanā.

9. Here, svāgataṃ means a good arrival; the connection is ‘this arrival of mine.’ Or alternatively, svāgataṃ means ‘well come by me’; the case ending is to be changed to the instrumental. Nāpagataṃ means not a bad arrival, not devoid of benefit and growth. Nayidaṃ dumantitaṃ mama means ‘this was not ill-conceived by me,’ that is, not badly spoken or wrongly considered by me. This is what is meant: my coming into the presence of the Blessed One, or my having come there, was a good arrival. Precisely because it was a good arrival, it was not a bad arrival. My thought, ‘Having heard the Dhamma in the presence of the Blessed One, I will go forth,’ whether spoken or mentally considered, this too was not ill-conceived. Now, showing the reason for this, he states the words beginning with saṃvibhattesu. Saṃvibhattesu: among the well-divided. Dhammesu: among the knowable phenomena, or the phenomena of serenity; that is, among the teachings explained and divided by various sectarians according to nature and so on, and by the Perfectly Enlightened Ones according to suffering and so on. Yaṃ seṭṭhaṃ tadupāgamiṃ: ‘I have approached that which is best.’ This means: whatever among them is best, that I have approached—the Dhamma of the Four Noble Truths, or the teaching of the Dispensation which leads to its realization. I approached it, thinking, ‘This is the Dhamma, this is the Vinaya.’ Or, among the natural phenomena divided by the Perfectly Enlightened Ones according to their intrinsic nature—by way of the wholesome and so on, or the aggregates and so on—whatever among them is best, supreme, and excellent, that Dhamma of the path, fruit, and Nibbāna I have approached. I have approached it through direct personal experience; I have realized it. Therefore, the connection is: ‘My coming was a good arrival, not a bad one; it was well-conceived, not ill-conceived.’”

Pilindavacchattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Pilindavaccha is concluded.

10. Puṇṇamāsattheragāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Puṇṇamāsa

Vihari [Pg.66] apekkhanti āyasmato puṇṇamāsattherassa gāthā. Kā uppatti? So kira vipassissa bhagavato kāle cakkavākayoniyaṃ nibbatto bhagavantaṃ gacchantaṃ disvā pasannamānaso attano mukhatuṇḍakena sālapupphaṃ gahetvā pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto ito sattarase kappe aṭṭhakkhattuṃ cakkavattī rājā ahosi. Imasmiṃ pana kappe kassapassa bhagavato sāsane osakkamāne kuṭumbiyakule nibbattitvā pabbajitvā samaṇadhammaṃ katvā tato cuto devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthinagare samiddhissa nāma brāhmaṇassa putto hutvā nibbatti. Tassa jātadivase tasmiṃ gehe sabbā rittakumbhiyo suvaṇṇamāsānaṃ puṇṇā ahesuṃ. Tenassa puṇṇamāsoti nāmaṃ akaṃsu. So vayappatto brāhmaṇavijjāsu nipphattiṃ patvā vivāhakammaṃ katvā ekaṃ puttaṃ labhitvā upanissayasampannatāya gharāvāsaṃ jigucchanto bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampado pubbakiccasampanno catusaccakammaṭṭhāne yuttappayutto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.7.13-19) –

The verse beginning “Vihari apekkhanti” is that of the Venerable Puṇṇamāsa. What is its origin? It is said that during the time of the Blessed One Vipassī, he was reborn as a ruddy goose. Seeing the Blessed One passing by, with a serene mind, he took a sāla flower in his beak and made an offering. Through that meritorious deed, while wandering among devas and humans, he became a wheel-turning monarch eight times in the seventeenth eon from the present. Then, in this eon, when the dispensation of the Blessed One Kassapa was in decline, he was reborn in a householder’s family. Having gone forth and practiced the ascetic’s duties, he passed away from there and, wandering among devas and humans, was reborn in this Buddha-era in the city of Sāvatthī as the son of a brahmin named Samiddhi. On the day of his birth, all the empty pots in that house became full of golden coins. For that reason, they gave him the name Puṇṇamāsa. When he came of age, having achieved mastery in the brahminical sciences, he married and had a son. Due to his possession of supportive conditions, he became disgusted with the household life. He approached the Blessed One, heard the Dhamma, and, having gained faith, went forth. Having received the higher ordination and fulfilled the preliminary duties, he diligently applied himself to the meditation subject of the Four Noble Truths, cultivated insight, and attained Arahantship. Therefore it is said in the Apadāna:

‘‘Sindhuyā nadiyā tīre, cakkavāko ahaṃ tadā;

Suddhasevālabhakkhohaṃ, pāpesu ca susaññato.

“On the bank of the river Sindhu, I was then a ruddy goose; I fed on pure moss and was well-restrained from evil deeds.”

‘‘Addasaṃ virajaṃ buddhaṃ, gacchantaṃ anilañjase;

Tuṇḍena sālaṃ paggayha, vipassissābhiropayiṃ.

“I saw the stainless Buddha traveling through the sky; taking a sāla flower with my beak, I offered it to Vipassī.”

‘‘Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

Tena cittappasādena, duggatiṃ so na gacchati.

“One whose faith in the Tathāgata is unshakable and well-established, through that confidence of mind, does not go to a bad destination.”

‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;

Vihaṅgamena santena, subījaṃ ropitaṃ mayā.

“Indeed, my coming to the presence of the best of Buddhas was a good one; a good seed was planted by me, who was then a bird.”

‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-one aeons ago, I offered up that flower; since then, I have known no bad destination; this is the fruit of worshipping the Buddha.”

‘‘Sucārudassanā [Pg.67] nāma, aṭṭhete ekanāmakā;

Kappe sattarase āsuṃ, cakkavattī mahabbalā.

“In the seventeenth eon, there were eight wheel-turning monarchs of great strength, all of the same name: Sucārudassana.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Athassa purāṇadutiyikā taṃ palobhetukāmā alaṅkatapaṭiyattā puttena saddhiṃ upagantvā piyālāpabhāvādikehi bhāvavivaraṇakammaṃ nāma kātuṃ ārabhi. Thero tassā kāraṇaṃ disvā attano katthacipi alaggabhāvaṃ pakāsento ‘‘vihari apekkha’’nti gāthaṃ abhāsi.

Then his former wife, desiring to entice him, adorned and prepared herself and approached him together with their son. Through affectionate speech, gestures, and so on, she began to perform the act of revealing her feelings. The Elder, seeing her intention and proclaiming his own state of non-attachment to anything whatsoever, uttered the verse beginning, “Vihari apekkha.”

10. Tattha viharīti visesato hari apahari apanesi. Apekkhanti taṇhaṃ. Idhāti imasmiṃ loke attabhāve vā. Huranti aparasmiṃ anāgate attabhāve vā. Idhāti vā ajjhattikesu āyatanesu. Huranti bāhiresu. Vā-saddo samuccayattho ‘‘apadā vā dvipadā vā’’tiādīsu (itivu. 90; a. ni. 4.34; 5.32) viya. Yoti attānameva paraṃ viya dasseti. Vedagūti vedena gato maggañāṇena nibbānaṃ gato adhigato, cattāri vā saccāni pariññāpahānasacchikiriyābhāvanābhisamayavasena abhisamecca ṭhito. Yatattoti maggasaṃvarena saṃyatasabhāvo, sammāvāyāmena vā saṃyatasabhāvo. Sabbesu dhammesu anūpalittoti sabbesu ārammaṇesu dhammesu taṇhādiṭṭhilepavasena na upalitto, tena lābhādilokadhamme samatikkamaṃ dasseti. Lokassāti upādānakkhandhapañcakassa. Tañhi lujjanapalujjanaṭṭhena loko. Jaññāti jānitvā. Udayabbayañcāti uppādañceva vayañca, etena yathāvuttaguṇānaṃ pubbabhāgapaṭipadaṃ dasseti. Ayaṃ panettha attho – yo sakalassa khandhādilokassa samapaññāsāya ākārehi udayabbayaṃ jānitvā vedagū yatatto katthaci anupalitto, so sabbattha apekkhaṃ vineyya santusito tādisānaṃ vippakārānaṃ na kiñci maññati, tasmā tvaṃ andhabāle yathāgatamaggeneva gacchāti. Atha sā itthī ‘‘ayaṃ samaṇo mayi putte ca nirapekkho, na sakkā imaṃ palobhetu’’nti pakkāmi.

10. Here, 'viharī' means one who has specifically removed, dispelled, or taken away. 'Apekkhanti' refers to craving. 'Here' (idha) means in this world or in this individual existence. 'There' (huraṃ) refers to a future individual existence. Alternatively, 'here' refers to the internal sense bases, and 'there' refers to the external ones. The word 'or' (vā) serves a conjunctive purpose, as in phrases like 'footless or two-footed.' 'Who' (yo) indicates oneself as if it were another. 'Vedagū' means one who has gone by means of knowledge (veda); that is, one who has gone to Nibbāna through the knowledge of the path, having gone to or attained it; or one who stands firm having fully understood the four truths by way of comprehension, abandonment, realization, and development. 'Yatatto' (self-controlled) means one whose nature is restrained through the discipline of the path or through right effort. 'Anūpalitto' (unattached) in all things means not stained by way of the defilement of craving and views in all dhammas as objects; through this, he shows the transcending of worldly conditions such as gain. 'Lokassa' (of the world) refers to the five aggregates subject to clinging. For it is called 'world' (loka) on account of its nature of breaking up and perishing (lujjana-palujjana). 'Jaññā' means having known. 'Udayabbayañca' means both arising and ceasing; by this is shown the preliminary practice for the aforementioned qualities. This is the meaning here: one who, knowing the arising and ceasing of the entire world of aggregates and so forth by means of fifty aspects, is a knower of the Veda (vedagū), self-controlled (yatatto), and unattached anywhere—such a one, having dispelled longing everywhere, is content and thinks nothing of such disturbances. Therefore, you blind fool, go by the very path by which you came. Then that woman, thinking, 'This ascetic is without longing for me or my son; it is not possible to entice him,' departed.

Puṇṇamāsattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Puṇṇamāsa is concluded.

Paramatthadīpaniyā theragāthāsaṃvaṇṇanāya

In the Paramatthadīpanī, the commentary on the Theragāthā

Paṭhamavaggavaṇṇanā niṭṭhitā.

The commentary on the first chapter is concluded.

2. Dutiyavaggo

2. The Second Chapter

1. Cūḷavacchattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Cūḷavaccha

Pāmojjabahuloti [Pg.68] āyasmato cūḷavacchattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle daliddakule nibbattitvā paresaṃ bhatiyā jīvikaṃ kappento bhagavato sāvakaṃ sujātaṃ nāma theraṃ paṃsukūlaṃ pariyesantaṃ disvā pasannamānaso upasaṅkamitvā vatthaṃ datvā pañcapatiṭṭhitena vandi. So tena puññakammena tettiṃsakkhattuṃ devarajjaṃ kāresi. Sattasattatikkhattuṃ cakkavattī rājā ahosi. Anekavāraṃ padesarājā. Evaṃ devamanussesu saṃsaranto kassapassa bhagavato sāsane osakkamāne pabbajitvā samaṇadhammaṃ katvā ekaṃ buddhantaraṃ devamanussagatīsu aparāparaṃ parivattanto amhākaṃ bhagavato kāle kosambiyaṃ brāhmaṇakule nibbatti. Cūḷavacchotissa nāmaṃ ahosi. So vayappatto brāhmaṇasippesu nipphattiṃ gato buddhaguṇe sutvā pasannamānaso bhagavantaṃ upasaṅkami, tassa bhagavā dhammaṃ kathesi. So paṭiladdhasaddho pabbajitvā laddhūpasampado katapubbakicco caritānukūlaṃ kammaṭṭhānaṃ gahetvā bhāvento vihari. Tena ca samayena kosambikā bhikkhū bhaṇḍanajātā ahesuṃ. Tadā cūḷavacchatthero ubhayesaṃ bhikkhūnaṃ laddhiṃ anādāya bhagavatā dinnovāde ṭhatvā vipassanaṃ brūhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.31-40) –

‘Abounding in joy’ is the verse of the Venerable Cūḷavaccha. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was born into a poor family and made a living by working for others. Seeing a disciple of the Blessed One, the Elder named Sujāta, searching for rag-robes, his mind became serene. Approaching him, he gave a cloth and paid homage with the five-point prostration. By that meritorious deed, he exercised the kingship of the devas thirty-three times. Seventy-seven times he was a wheel-turning monarch. Many times he was a regional king. Thus, wandering among devas and humans, during the decline of the dispensation of the Blessed One Kassapa, he went forth, practiced the ascetic’s duties, and for one Buddha-interval, he turned through the divine and human states again and again. In the time of our Blessed One, he was reborn into a brahmin family in Kosambī. His name was Cūḷavaccha. When he came of age and had achieved mastery in the brahminical arts, he heard of the Buddha’s virtues and, with a serene mind, approached the Blessed One. The Blessed One taught him the Dhamma. He, having gained faith, went forth. Having received the higher ordination and completed his preliminary duties, he took up a meditation subject suitable to his temperament and dwelled developing it. And at that time, the monks of Kosambī had become quarrelsome. Then the Elder Cūḷavaccha, not adopting the view of either group of monks, stood firm in the instruction given by the Blessed One, developed insight, and attained Arahantship. Therefore it is said in the Apadāna:

‘‘Padumuttarabhagavato, sujāto nāma sāvako;

Paṃsukūlaṃ gavesanto, saṅkāre caratī tadā.

‘A disciple of the Blessed One Padumuttara, named Sujāta, while searching for a rag-robe, was at that time walking on a rubbish heap.

‘‘Nagare haṃsavatiyā, paresaṃ bhatako ahaṃ;

Upaḍḍhudussaṃ datvāna, sirasā abhivādayiṃ.

‘In the city of Haṃsavatī, I was a hired servant for others; having given half a cloth, I paid homage with my head.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

‘By that well-done deed, and by my volition and aspirations, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Tettiṃsakkhattuṃ devindo, devarajjamakārayiṃ;

Sattasattatikkhattuñca, cakkavattī ahosahaṃ.

‘Thirty-three times as king of the devas, I exercised sovereignty; and seventy-seven times, I was a wheel-turning monarch.

‘‘Padesarajjaṃ [Pg.69] vipulaṃ, gaṇanāto asaṅkhiyaṃ;

Upaḍḍhadussadānena, modāmi akutobhayo.

‘Vast was my regional kingship, incalculable by measure; by the gift of half a cloth, I rejoice, free from fear.

‘‘Icchamāno cahaṃ ajja, sakānanaṃ sapabbataṃ;

Khomadussehi chādeyyaṃ, aḍḍhudussassidaṃ phalaṃ.

‘If I wished, even today, I could cover this earth with its forests and mountains with linen cloths; this is the fruit of half a cloth.

‘‘Satasahassito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, aḍḍhudussassidaṃ phalaṃ.

‘One hundred thousand eons ago, when I gave that gift, I know of no evil destiny since; this is the fruit of half a cloth.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

‘My defilements are burnt up… the Buddha’s teaching has been done.’

Atha cūḷavacchatthero arahattaṃ patvā tesaṃ bhikkhūnaṃ kalahābhiratiyā sakatthavināsaṃ disvā dhammasaṃvegappatto, attano ca pattavisesaṃ paccavekkhitvā pītisomanassavasena ‘‘pāmojjabahulo’’ti gāthaṃ abhāsi.

Then the Elder Cūḷavaccha, having attained Arahantship and seeing the destruction of their own welfare by those monks through their delight in quarreling, was overcome with spiritual urgency. And reflecting on his own special attainment, out of joy and gladness he spoke the verse, ‘Abounding in joy.’

11. Tattha pāmojjabahuloti suparisuddhasīlatāya vippaṭisārābhāvato adhikusalesu dhammesu abhirativasena pamodabahulo. Tenevāha ‘‘dhamme buddhappavedite’’ti. Tattha dhammeti. Sattatiṃsāya bodhipakkhiyadhamme navavidhe vā lokuttaradhamme. So hi sabbaññubuddhena sāmukkaṃsikāya desanāya pakāsitattā sātisayaṃ buddhappavedito nāma. Tassa pana adhigamūpāyabhāvato desanādhammopi idha labbhateva. Padaṃ santanti nibbānaṃ sandhāya vadati. Evarūpo hi bhikkhu santaṃ padaṃ santaṃ koṭṭhāsaṃ sabbasaṅkhārānaṃ upasamabhāvato saṅkhārūpasamaṃ paramasukhatāya sukhaṃ nibbānaṃ adhigacchati vindatiyeva. Parisuddhasīlo hi bhikkhu vippaṭisārābhāvena pāmojjabahulo saddhamme yuttappayutto vimuttipariyosānā sabbasampattiyo pāpuṇāti. Yathāha – ‘‘avippaṭisāratthāni kho, ānanda, kusalāni sīlāni, avippaṭisāro pāmojjatthāyā’’tiādi (a. ni. 10.1). Atha vā pāmojjabahuloti sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅghoti ratanattayaṃ sandhāya pamodabahulo. Tattha pana so pamodabahulo kiṃ vā karotīti āha ‘‘dhamme buddhappavedite’’tiādi. Saddhāsampannassa hi sappurisasaṃsevanasaddhammassavanayonisomanasikāradhammānudhammapaṭipattīnaṃ sukheneva sambhavato sampattiyo hatthagatā [Pg.70] eva honti, yathāha – ‘‘saddhājāto upasaṅkamati, upasaṅkamanto payirupāsatī’’tiādi (ma. ni. 2.183).

11. Therein, ‘abounding in joy’ means he is full of joy due to his perfectly pure virtue, the absence of remorse, and his delight in wholesome states of a higher order. Therefore he said, ‘in the Dhamma proclaimed by the Buddha.’ Therein, ‘Dhamma’ refers to the thirty-seven requisites of enlightenment or to the ninefold supramundane Dhamma. Because this was declared by the All-Knowing Buddha with his own sublime teaching, it is pre-eminently called ‘proclaimed by the Buddha.’ Moreover, since it is the means for its attainment, the teaching of the Dhamma is also included here. ‘The peaceful state’ is said with reference to Nibbāna. For such a monk attains and indeed finds Nibbāna—the peaceful state, the peaceful portion, the stilling of all formations, which is happiness because it is the ultimate bliss. Indeed, a monk of pure virtue, abounding in joy due to the absence of remorse and diligently engaged in the good Dhamma, attains all accomplishments culminating in liberation. As it is said: ‘Skillful virtues, Ānanda, are for the sake of non-remorse; non-remorse is for the sake of joy,’ and so on. Alternatively, ‘abounding in joy’ means he is full of joy with reference to the Triple Gem: ‘The Blessed One is a Perfectly Enlightened One, the Dhamma is well-proclaimed, the Saṅgha is of good conduct.’ As to what one who is full of joy does, he said, ‘in the Dhamma proclaimed by the Buddha,’ and so on. For one endowed with faith, accomplishments are as if already in hand, because association with true persons, hearing the good Dhamma, wise attention, and practice in accordance with the Dhamma arise with ease. As it is said: ‘One in whom faith is born approaches; approaching, he pays close attention,’ and so on.

Cūḷavacchattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Cūḷavaccha is concluded.

2. Mahāvacchattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Mahāvaccha

Paññābalīti āyasmato mahāvacchattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato bhikkhusaṅghassa ca pānīyadānamadāsi. Puna sikhissa bhagavato kāle upāsako hutvā vivaṭṭūpanissayaṃ bahuṃ puññakammaṃ akāsi, so tehi puññakammehi tattha tattha sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe nāḷakagāme samiddhissa nāma brāhmaṇassa putto hutvā nibbatti. Tassa mahāvacchoti nāmaṃ ahosi. So vayappatto āyasmato sāriputtassa bhagavato sāvakabhāvaṃ sutvā ‘‘sopi nāma mahāpañño. Yassa sāvakattaṃ upāgato, so eva maññe imasmiṃ loke aggapuggalo’’ti bhagavati saddhaṃ uppādetvā satthu santike pabbajitvā kammaṭṭhānaṃ anuyuñjanto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.51-56) –

This is the stanza of the Venerable Elder Mahāvaccha, beginning with 'Paññābalī.' What is its origin? It is said that during the time of the Blessed One Padumuttara, he offered drinking water to the community of monks. Later, in the era of the Blessed One Sikhī, he became a lay devotee and performed many meritorious deeds conducive to liberation. Due to those meritorious deeds, he wandered through various happy realms until, in this Buddha’s dispensation, he was reborn as the son of a brahmin named Samiddhi in the village of Nālaka in the Magadha country. His name was Mahāvaccha. When he came of age, hearing that the Venerable Sāriputta was a disciple of the Blessed One, he thought, 'If even he is a man of great wisdom, then the one whose disciple he has become, that one, I think, is indeed the foremost person in this world.' With faith arising in the Blessed One, he went forth into homelessness in the presence of the Teacher. Applying himself to meditation, he soon attained arahantship. Thus, it is said in the Apadāna:

‘‘Padumuttarabuddhassa, bhikkhusaṅghe anuttare;

Pasannacitto sumano, pānīyaghaṭamapūrayiṃ.

“To the Buddha Padumuttara and his unsurpassed community of monks, with a confident and joyful mind, I filled a water pot.

‘‘Pabbatagge dumagge vā, ākāse vātha bhūmiyaṃ;

Yadā pānīyamicchāmi, khippaṃ nibbattate mama.

“Whether on a mountain peak, in the treetops, in the sky, or on the ground—whenever I desire drinking water, it swiftly arises for me.

‘‘Satasahassito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, dakadānassidaṃ phalaṃ.

“For a hundred thousand aeons, because of the gift I gave then, I have known no bad rebirth; this is the fruit of giving water.

‘‘Kilesā jhāpitā mayhaṃ…pe… bhavā sabbe samūhatā;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

“My defilements are burned away… all existences are uprooted; the sixfold higher knowledge is realized, the Buddha's teaching is done.”

Evaṃ pana arahattaṃ patvā vimuttisukhaṃ anubhavanto sāsanassa niyyānikabhāvavibhāvanena sabrahmacārīnaṃ ussāhajananatthaṃ ‘‘paññābalī’’ti gāthaṃ abhāsi.

Having thus attained arahantship and experiencing the bliss of liberation, to inspire his fellow spiritual practitioners by demonstrating the liberating nature of the Teaching, he spoke the stanza beginning with 'Paññābalī.'

12. Tattha [Pg.71] paññābalīti pārihāriyapaññāya vipassanāpaññāya ca vasena abhiṇhaso sātisayena paññābalena samannāgato. Sīlavatūpapannoti ukkaṃsagatena catupārisuddhisīlena, dhutadhammasaṅkhātehi vatehi ca upapanno samannāgato. Samāhitoti upacārappanābhedena samādhinā samāhito. Jhānaratoti tato eva ārammaṇūpanijjhāne lakkhaṇūpanijjhāne ca rato satatābhiyutto. Sabbakālaṃ satiyā avippavāsavasena satimā. Yadatthiyanti atthato anapetaṃ atthiyaṃ, yena atthiyaṃ yadatthiyaṃ. Yathā paccaye paribhuñjantassa paribhuñjanaṃ atthiyaṃ hoti, tathā bhojanaṃ bhuñjamāno. Sāmiparibhogena hi taṃ atthiyaṃ hoti dāyajjaparibhogena vā, na aññathā bhojananti ca nidassanamattaṃ daṭṭhabbaṃ. Bhuñjiyati paribhuñjiyatīti vā bhojanaṃ, cattāro paccayā. ‘‘Yadatthika’’nti vā pāṭho. Yadatthaṃ yassatthāya satthārā paccayā anuññātā, tadatthaṃ kāyassa ṭhitiādiatthaṃ, tañca anupādisesanibbānatthaṃ. Tasmā anupādāparinibbānatthaṃ bhojanapaccaye bhuñjamāno tato eva kaṅkhetha kālaṃ attano anupādāparinibbānakālaṃ āgameyya. Idha imasmiṃ sāsane vītarāgo. Bāhirakassa pana kāmesu vītarāgassa idaṃ natthīti adhippāyo.

12. Herein, 'Paññābalī' (possessed of the strength of wisdom) means being endowed repeatedly and exceedingly with the strength of wisdom through protective wisdom and insight wisdom. 'Sīlavatūpapanno' (endowed with virtue) means being accomplished with virtue that is supreme, consisting of the fourfold purification of virtue, and endowed with the vows reckoned as ascetic practices. 'Samāhito' (composed) means being composed through concentration, which is of two kinds: access and absorption. 'Jhānarato' (delighting in meditation) means delighting and constantly engaged in absorption, both in terms of the object and the characteristic. 'Satimā' (mindful) means being always mindful by way of never being separated from mindfulness. 'Yadatthiyaṃ' (for a purpose) means that which is purposeful, not deviating from purpose; that by which there is purpose is 'yadatthiyaṃ.' Just as the using of requisites serves a purpose for one who uses them appropriately, so too, when eating food. For it is purposeful either by way of the owner's use or by way of inherited use; it is not otherwise. And 'food' (bhojanaṃ) should be seen as merely an illustration. Or, 'food' means that which is eaten or consumed, referring to the four requisites. Alternatively, the reading is 'Yadatthika' (one who has a purpose). For whatever purpose, for the sake of which the requisites were permitted by the Teacher—that purpose being for the sake of the body's stability, etc., and for the sake of Nibbāna without remainder. Therefore, one who consumes the food-requisite for the sake of final Nibbāna without clinging should from that very moment long for and await the time of his own final Nibbāna without clinging. Here, in this Dispensation, he is free from lust. But for an outsider who is free from lust for sensual pleasures, this does not apply—such is the meaning.

Mahāvacchattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Mahāvaccha is concluded.

3. Vanavacchattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Vanavaccha

Nīlabbhavaṇṇāti āyasmato vanavacchattherassa gāthā. Kā uppatti? So kira atthadassino bhagavato kāle kacchapayoniyaṃ nibbatto vinatāya nāma nadiyā vasati. Tassa khuddakanāvappamāṇo attabhāvo ahosi. So kira ekadivasaṃ bhagavantaṃ nadiyā tīre ṭhitaṃ disvā, ‘‘pāraṃ gantukāmo maññe bhagavā’’ti attano piṭṭhiyaṃ āropetvā netukāmo pādamūle nipajji. Bhagavā tassa ajjhāsayaṃ ñatvā taṃ anukampanto āruhi. So pītisomanassajāto sotaṃ chindanto jiyāya vegena khittasaro viya tāvadeva paratīraṃ pāpesi. Bhagavā tassa puññassa phalaṃ etarahi nibbattanakasampattiñca byākaritvā pakkāmi. So [Pg.72] tena puññakammena devamanussesu saṃsaranto anekasatakkhattuṃ tāpasapabbajjaṃ pabbajitvā araññavāsīyeva ahosi. Puna kassapabuddhakāle kapotayoniyaṃ nibbattitvā araññe viharantaṃ mettāvihāriṃ ekaṃ bhikkhuṃ disvā cittaṃ pasādesi.

The stanza beginning 'Nīlabbhavaṇṇā' (Blue-hued) is by the Venerable Elder Vanavaccha. What is its origin? It is said that during the time of the Blessed One Atthadassī, he was born in the turtle species and lived in a river named Vinatā. His body was the size of a small boat. One day, seeing the Blessed One standing on the riverbank, he thought, “The Blessed One wishes to cross, I think,” and lay down at his feet, intending to carry him on his back. The Blessed One, knowing his intention, mounted him out of compassion. Filled with joy and happiness, he cut through the stream and, like an arrow shot with the speed of a bowstring, quickly reached the other shore. The Blessed One, having declared the fruit of his merit and the prosperity of his future rebirth, departed. Through that meritorious deed, he wandered among devas and humans, and for many hundreds of existences, he often went forth as an ascetic and always dwelt in the forest. Again, during the time of the Buddha Kassapa, he was born in the dove species and, seeing a monk who abided in loving-kindness dwelling in the forest, his mind became confident.

Tato pana cuto bārāṇasiyaṃ kulagehe nibbattitvā vayappatto saṃvegajāto pabbajitvā vivaṭṭūpanissayaṃ bahuṃ puññakammaṃ upacini. Evaṃ tattha tattha devamanussesu saṃsaritvā imasmiṃ buddhuppāde kapilavatthunagare vacchagottassa nāma brāhmaṇassa gehe paṭisandhiṃ gaṇhi. Tassa mātā paripakkagabbhā araññaṃ dassanatthāya sañjātadohaḷā araññaṃ pavisitvā vicarati, tāvadevassā kammajavātā caliṃsu, tirokaraṇiṃ parikkhipitvā adaṃsu. Sā dhaññapuññalakkhaṇaṃ puttaṃ vijāyi. So bodhisattena saha paṃsukīḷikasahāyo ahosi. ‘‘Vaccho’’tissa nāmañca ahosi. Vanābhiratiyā vasena vanavacchoti paññāyittha. Aparabhāge mahāsatte mahābhinikkhamanaṃ nikkhamitvā mahāpadhānaṃ padahante, ‘‘ahampi siddhatthakumārena saha araññe viharissāmī’’ti nikkhamitvā tāpasapabbajjaṃ pabbajitvā himavante vasanto abhisambuddhabhāvaṃ sutvā bhagavato santikaṃ upagantvā pabbajitvā kammaṭṭhānaṃ gahetvā araññe vasamāno nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.49-148-163) –

Then, having passed away from there, he was reborn in a family home in Bārāṇasī. Upon reaching maturity, he was stirred by a sense of urgency, went forth into homelessness, and accumulated much meritorious action as a condition for liberation. Thus, wandering among devas and humans in various existences, he took rebirth in the household of a brahmin of the Vacchagotta clan in the city of Kapilavatthu during the appearance of this Buddha. His mother, when her pregnancy was full-term, developed a craving to see the forest, entered the woods, and wandered about. Immediately, the labor pains arose, and a screen was formed around her. She bore a son marked with signs of fortune and merit. He became a playmate of the Bodhisatta, playing in the dust with him. His name was “Vaccha,” and due to his fondness for the forest, he became known as Vanavaccha. Later, when the Great Being undertook the great renunciation and strove with great effort, he thought, “I too will dwell in the forest with Prince Siddhattha.” So he left home, adopted the ascetic life, and lived in the Himalayas. Upon hearing of the Buddha’s supreme enlightenment, he approached the Blessed One, went forth into homelessness, took up a meditation subject, and dwelling in the forest, before long diligently developed insight and realized arahantship. Thus, it is said in the Apadāna:

‘‘Atthadassī tu bhagavā, sayambhū lokanāyako;

Vinatānadiyā tīraṃ, upagacchi tathāgato.

“The Blessed One Atthadassī, the Self-Awakened One, the Leader of the World, the Tathāgata, approached the bank of the Vinatā River.

‘‘Udakā abhinikkhamma, kacchapo vārigocaro;

Buddhaṃ tāretukāmohaṃ, upesiṃ lokanāyakaṃ.

“Having emerged from the water, I, a turtle whose resort is the water, desiring to ferry the Buddha across, approached the Leader of the World.

‘‘Abhirūhatu maṃ buddho, atthadassī mahāmuni;

Ahaṃ taṃ tārayissāmi, dukkhassantakaro tuvaṃ.

“May the Buddha, the Great Sage Atthadassī, mount me; I will ferry you across, for you are the Ender of Suffering.

‘‘Mama saṅkappamaññāya, atthadassī mahāyaso;

Abhirūhitvā me piṭṭhiṃ, aṭṭhāsi lokanāyako.

“Knowing my intention, Atthadassī, the greatly renowned, the Leader of the World, climbed upon my back and stood there.

‘‘Yato [Pg.73] sarāmi attānaṃ, yato pattosmi viññutaṃ;

Sukhaṃ me tādisaṃ natthi, phuṭṭhe pādatale yathā.

“For as long as I remember myself, for as long as I have had understanding, there has been no such happiness for me as when his feet touched me.

‘‘Uttaritvāna sambuddho, atthadassī mahāyaso;

Naditīramhi ṭhatvāna, imā gāthā abhāsatha.

“Having crossed over, the Perfectly Awakened One, Atthadassī, the greatly renowned, standing on the riverbank, spoke these verses.

‘‘Yāvatā vattate cittaṃ, gaṅgāsotaṃ tarāmahaṃ;

Ayañca kacchapo rājā, tāresi mama paññavā.

“‘As far as the mind extends, I cross the Ganges stream; and this wise turtle king carried me across.

‘‘Iminā buddhataraṇena, mettacittavatāya ca;

Aṭṭhārase kappasate, devaloke ramissati.

“‘By this act of ferrying the Buddha, and by his mind of loving-kindness, for eighteen hundred aeons he will delight in the heavenly world.

‘‘Devalokā idhāgantvā, sukkamūlena codito;

Ekāsane nisīditvā, kaṅkhāsotaṃ tarissati.

“‘Having come here from the heavenly world, impelled by the root of his wholesome deeds, seated in solitude, he will cross the stream of doubt.’”

‘‘Yathāpi bhaddake khette, bījaṃ appampi ropitaṃ;

Sammādhāre pavecchante, phalaṃ toseti kassakaṃ.

Just as in a fertile field, even a little seed sown, when watered properly, yields fruit to please the farmer.

‘‘Tathevidaṃ buddhakhettaṃ, sammāsambuddhadesitaṃ;

Sammādhāre pavecchante, phalaṃ maṃ tosayissati.

Even so is this Buddha-field, taught by the Perfectly Self-Enlightened One; when offerings are properly made, the fruit will satisfy me.

‘‘Padhānapahitattomhi, upasanto nirūpadhi;

Sabbāsave pariññāya, viharāmi anāsavo.

I am resolute in striving, calm, free from the substrates of existence; having fully understood all the taints, I dwell without taints.

‘‘Aṭṭhārase kappasate, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, taraṇāya idaṃ phalaṃ.

Eighteen hundred aeons ago, for the deed I did then, I know no bad destination; this is the fruit of that ferrying.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been done.

Evaṃ pana arahattaṃ patvā bhagavati kapilavatthusmiṃ viharante tattha gantvā satthāraṃ vanditvā bhikkhūhi samāgato paṭisanthāravasena ‘‘kiṃ, āvuso, araññe phāsuvihāro laddho’’ti puṭṭho ‘‘ramaṇīyā, āvuso, araññe pabbatā’’ti attanā vuṭṭhapabbate vaṇṇento ‘‘nīlabbhavaṇṇā’’ti gāthaṃ abhāsi.

Thus, having attained arahantship, while the Blessed One was dwelling in Kapilavatthu, he went there, paid homage to the Teacher, and having met with the monks, was asked in a friendly manner, “Friend, was a comfortable dwelling found in the forest?” He replied, “Delightful, friend, are the mountains in the forest,” and praising the mountain where he himself had dwelt, he spoke the verse beginning, “Nīlabbhavaṇṇā.”

13. Tattha nīlabbhavaṇṇāti nīlavalāhakanibhā nīlavalāhakasaṇṭhānā ca. Rucirāti ruciyā sakiraṇā pabhassarā ca. Sītavārīti sītalasalilā. Sucindharāti sucisuddhabhūmibhāgatāya suddhacittānaṃ vā ariyānaṃ [Pg.74] nivāsanaṭṭhānatāya sucindharā. Gāthāsukhatthañhi sānunāsikaṃ katvā niddeso. ‘‘Sītavārisucindharā’’tipi pāṭho, sītasucivāridharā sītalavimalasalilāsayavantoti attho. Indagopakasañchannāti indagopakanāmakehi pavāḷavaṇṇehi rattakimīhi sañchāditā pāvussakālavasena evamāha. Keci pana ‘‘indagopakanāmāni rattatiṇānī’’ti vadanti. Apare ‘‘kaṇikārarukkhā’’ti. Selāti silāmayā pabbatā, na paṃsupabbatāti attho. Tenāha – ‘‘yathāpi pabbato selo’’ti (udā. 24). Ramayanti manti maṃ ramāpenti, mayhaṃ vivekābhirattiṃ paribrūhenti. Evaṃ thero attano cirakālaparibhāvitaṃ araññābhiratiṃ pavedento tividhaṃ vivekābhiratimeva dīpeti. Tattha upadhivivekena aññābyākaraṇaṃ dīpitameva hotīti.

13. Herein, `nīlabbhavaṇṇā` means like a blue cloud, the color of a blue cloud. `Rucirā` means lovely, radiant, and brilliant. `Sītavārī` means having cool water. `Sucindharā` means bearing purity, due to having a pure and clean portion of earth, or due to being a dwelling place for the noble ones with pure minds. For the sake of metrical charm, the explanation is given with a nasal consonant. There is also the reading `Sītavārisucindharā`, meaning bearing cool, pure water, or possessing cool, immaculate pools of water. `Indagopakasañchannā` means covered with red insects called indagopakas, which are the color of coral; he says this with reference to the rainy season. Some, however, say, “Indagopakas are red grasses.” Others say, “They are kaṇikāra trees.” `Selā` means mountains made of rock, not mountains of earth. Therefore it is said: “Like a mountain of rock” (Ud 24). `Ramayanti maṃ` means they cause me to delight, they increase my delight in seclusion. Thus the elder, making known his long-cultivated delight in the forest, illuminates the threefold delight in seclusion. Herein, the declaration of final knowledge through seclusion from the substrates of existence is indeed shown.

Vanavacchattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vanavaccha is concluded.

4. Sivakasāmaṇeragāthāvaṇṇanā

4. The Commentary on the Verses of the Novice Sivaka

Upajjhāyoti sivakassa sāmaṇerassa gāthā. Kā uppatti? So kira ito ekatiṃse kappe vessabhussa bhagavato kāle kulagehe nibbatto ekadivasaṃ kenacideva karaṇīyena araññaṃ paviṭṭho tattha pabbatantare nisinnaṃ vessabhuṃ bhagavantaṃ disvā pasannacitto upasaṅkamitvā vanditvā añjaliṃ paggayha aṭṭhāsi. Puna tattha manoharāni kāsumārikaphalāni disvā tāni gahetvā bhagavato upanesi, paṭiggahesi bhagavā anukampaṃ upādāya. So tena puññakammena devamanussesu saṃsaranto kassapassa bhagavato sāsane mātule pabbajante tena saddhiṃ pabbajitvā bahuṃ vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde vanavacchattherassa bhāgineyyo hutvā nibbatto, sivakotissa nāmaṃ ahosi. Tassa mātā attano jeṭṭhabhātike vanavacche sāsane pabbajitvā pabbajitakiccaṃ matthakaṃ pāpetvā araññe viharante taṃ pavattiṃ sutvā puttaṃ āha – ‘‘tāta sivaka, therassa santike pabbajitvā theraṃ upaṭṭhaha, mahallako dāni thero’’ti. So mātu [Pg.75] ekavacaneneva ca pubbe katādhikāratāya ca mātulattherassa santikaṃ gantvā pabbajitvā taṃ upaṭṭhahanto araññe vasati.

‘Upajjhāyo’ begins the verse of the novice Sivaka. What is its origin? It is said that, thirty-one aeons ago, during the time of the Blessed One Vessabhu, he was born into a good family. One day, having entered the forest on some business, he saw the Blessed One Vessabhu seated in a mountain cleft. With a mind full of faith, he approached, paid homage, and stood with hands reverently joined. Then, seeing delightful kāsumārika fruits there, he gathered them and offered them to the Blessed One. Out of compassion, the Blessed One accepted them. Through that meritorious deed, he wandered among devas and humans. In the dispensation of the Blessed One Kassapa, when his maternal uncle went forth, he went forth with him and accumulated much wholesome merit that is a supporting condition for liberation. In this Buddha-era, he was reborn as the nephew of the Elder Vanavaccha, and his name was Sivaka. His mother, hearing that her elder brother Vanavaccha had gone forth in the Dispensation, fulfilled the duties of one who has gone forth, and was dwelling in the forest, said to her son: 'Dear Sivaka, go forth in the presence of the Elder and attend to him, for the Elder is now old.' Prompted by his mother’s single word and also due to his past resolve, he went to his uncle the Elder, went forth, and while attending to him, lived in the forest.

Tassa ekadivasaṃ kenacideva karaṇīyena gāmantaṃ gatassa kharo ābādho uppajji. Manussesu bhesajjaṃ karontesupi na paṭippassambhi. Tasmiṃ cirāyante thero ‘‘sāmaṇero cirāyati, kiṃ nu kho kāraṇa’’nti tattha gantvā taṃ gilānaṃ disvā tassa taṃ taṃ kattabbayuttakaṃ karonto divasabhāgaṃ vītināmetvā rattibhāge balavapaccūsavelāyaṃ āha – ‘‘sivaka, na mayā pabbajitakālato paṭṭhāya gāme vasitapubbaṃ, ito araññameva gacchāmā’’ti. Taṃ sutvā sivako ‘‘yadipi me, bhante, idāni kāyo gāmante ṭhito, cittaṃ pana araññe, tasmā sayānopi araññameva gamissāmī’’ti, taṃ sutvā thero taṃ bāhāyaṃ gahetvā araññameva netvā ovādaṃ adāsi. So therassa ovāde ṭhatvā vipassitvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.38.53-58) –

One day, when he had gone to the outskirts of a village on some business, a severe illness arose in him. Although the people prepared medicine, it did not subside. When he was delayed, the elder thought, 'The novice is taking a long time, what could be the reason?' Going there and seeing him ill, he spent the day attending to his various needs. In the deep pre-dawn hours, he said, 'Sivaka, from the time I went forth, I have never before lived in a village. Let us go from here to the forest.' Hearing this, Sivaka said, 'Venerable sir, although my body is now in the vicinity of the village, my mind is in the forest. Therefore, even lying down, I will go to the forest.' Hearing this, the elder took him by the arm, led him to the forest, and gave him an exhortation. Abiding in the elder’s exhortation, he developed insight and attained arahantship. Therefore it is said in the Apadāna:

‘‘Kaṇikāraṃva jotantaṃ, nisinnaṃ pabbatantare;

Addasaṃ virajaṃ buddhaṃ, lokajeṭṭhaṃ narāsabhaṃ.

“Like a shining kaṇikāra tree, seated in a mountain cleft, I saw the stainless Buddha, foremost in the world, a bull among men.

‘‘Pasannacitto sumano, kire katvāna añjaliṃ;

Kāsumārikamādāya, buddhaseṭṭhassadāsahaṃ.

“With a serene and joyful mind, having made the gesture of reverence with folded hands, I took a kāsumārika fruit and gave it to the best of Buddhas.

‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Thirty-one aeons ago from now, when I gave that fruit, I know of no bad destination; this is the fruit of that gift of fruit.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha's teaching has been done.”

So arahattaṃ patvā upajjhāyena attanā ca vuttamatthaṃ saṃsanditvā attano vivekābhiratikataṃ katakiccatañca pavedento ‘‘upajjhāyo maṃ avacā’’ti gāthaṃ abhāsi.

Having attained arahantship, comparing the meaning spoken by his preceptor and by himself, and making known his delight in seclusion and his state of having done what was to be done, he spoke the verse beginning, “Upajjhāyo maṃ avacā.”

14. Tattha upajjhāyoti vajjāvajjaṃ upanijjhāyati hitesitaṃ paccupaṭṭhapetvā ñāṇacakkhunā pekkhatīti upajjhāyo. Manti attānaṃ vadati. Avacāti abhāsi. Ito gacchāma sīvakāti vuttākāradassanaṃ, sivaka, ito gāmantato araññaṭṭhānameva ehi gacchāma, tadeva amhākaṃ vasanayogganti [Pg.76] adhippāyo. Evaṃ pana upajjhāyena vutto sivako bhadro assājānīyo viya kasābhihato sañjātasaṃvego hutvā araññameva gantukāmataṃ pavedento –

14. Herein, `upajjhāyo` (preceptor) means one who closely examines what is faulty and faultless; having established a wish for the welfare of others, he observes with the eye of wisdom—thus he is a preceptor. `Maṃ` refers to oneself. `Avacā` means he spoke. `Ito gacchāma sīvakā` shows the manner of what was said. The intention is: 'Sivaka, come, let us go from this vicinity of the village to the forest dwelling, for that alone is a suitable place for us to live.' When spoken to thus by his preceptor, Sivaka, like a fine thoroughbred horse struck by a whip, felt a sense of spiritual urgency arise and, making known his own desire to go to the forest, said:

‘‘Gāme me vasati kāyo, araññaṃ me gataṃ mano;

Semānakopi gacchāmi, natthi saṅgo vijānata’’nti. –āha;

“My body dwells in the village, my mind has gone to the forest; even while lying down, I go, for one who knows has no attachment.”

Tassattho – yasmā idāni yadipi me idaṃ sarīraṃ gāmante ṭhitaṃ, ajjhāsayo pana araññameva gato, tasmā semānakopi gacchāmi gelaññena ṭhānanisajjāgamanesu asamatthatāya sayānopi iminā sayitākārena sarīsapo viya sarīsapanto, etha, bhante, araññameva gacchāma, kasmā? Natthi saṅgo vijānatanti, yasmā dhammasabhāvā kāmesu saṃsāre ca ādīnavaṃ, nekkhamme nibbāne ca ānisaṃsaṃ yāthāvato jānantassa na katthaci saṅgo, tasmā ekapadeneva upajjhāyassa āṇā anuṭhitāti, tadapadesena aññaṃ byākāsi.

Its meaning is this: 'Although this body of mine is now in the vicinity of the village, my disposition has already gone to the forest. Therefore, even while lying down, I will go.' Because of his illness, he was unable to stand, sit, or walk, so he says 'even while lying down,' meaning 'crawling like a reptile.' 'Come, venerable sir, let us go to the forest.' Why? 'For one who knows, there is no attachment.' This is because for one who knows things as they really are—the danger in sensual pleasures and in saṃsāra, and the benefit in renunciation and in Nibbāna—there is no attachment anywhere. Thus, with a single phrase from his preceptor, his instruction was undertaken. And by means of that statement, he declared his attainment of final knowledge.

Sivakasāmaṇeragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Novice Sivaka is concluded.

5. Kuṇḍadhānattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Kuṇḍadhāna

Pañca chinde pañca jaheti āyasmato kuṇḍadhānattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe uppanno vayappatto heṭṭhā vuttanayeneva bhagavantaṃ upasaṅkamitvā dhammaṃ suṇanto satthārā ekaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapiyamānaṃ disvā taṃ ṭhānantaraṃ patthetvā tadanurūpaṃ puññaṃ karonto vicari. So ekadivasaṃ padumuttarassa bhagavato nirodhasamāpattito vuṭṭhāya nisinnassa manosilācuṇṇapiñjaraṃ mahantaṃ kadaliphalakaṇṇikaṃ upanesi, taṃ bhagavā paṭiggahetvā paribhuñji. So tena puññakammena ekādasakkhattuṃ devesu devarajjaṃ kāresi. Catuvīsativāre rājā ahosi cakkavattī. Evaṃ so punappunaṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto kassapabuddhakāle bhummadevatā hutvā nibbatti. Dīghāyukabuddhānañca [Pg.77] nāma na anvaddhamāsiko uposatho hoti. Tathā hi vipassissa bhagavato chabbassantare chabbassantare uposatho ahosi. Kassapadasabalo pana chaṭṭhe chaṭṭhe māse pātimokkhaṃ osāresi. Tassa pātimokkhassa osāraṇakāle disāvāsikā dve sahāyakā bhikkhū ‘‘uposathaṃ karissāmā’’ti gacchanti.

The verse 'Pañca chinde pañca jahe...' is that of the Venerable Elder Kuṇḍadhāna. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was born into a family in the city of Haṃsavatī. When he came of age, he approached the Blessed One as previously described, listened to the Dhamma, and saw the Teacher placing a certain monk in the foremost position among those who took the first voting ticket. Seeing this, he aspired for that position and performed meritorious deeds accordingly. One day, after the Blessed One Padumuttara emerged from the cessation attainment and was seated, he offered a large bunch of bananas colored like powdered orpiment. The Blessed One accepted and partook of it. Through that meritorious deed, he became king of the gods eleven times. Twenty-four times he was a wheel-turning monarch. Thus, repeatedly performing meritorious deeds, he wandered among gods and humans until, in the time of the Buddha Kassapa, he was reborn as an earth deity. For long-lived Buddhas, the Uposatha is not held every half-month. Indeed, for the Blessed One Vipassī, the Uposatha was held every six years. But the Buddha Kassapa, the Ten-Powered One, concluded the Pātimokkha recitation every six months. At the time of the Pātimokkha recitation, two monk companions from the surrounding regions were going, saying, “We will observe the Uposatha.”

Ayaṃ bhummadevatā cintesi – ‘‘imesaṃ dvinnaṃ bhikkhūnaṃ metti ativiya daḷhā, kiṃ nu kho, bhedake sati bhijjeyya, na bhijjeyyā’’ti, sā tesaṃ okāsaṃ olokayamānā tesaṃ avidūreneva gacchati. Atheko thero ekassa hatthe pattacīvaraṃ datvā sarīravaḷañjanatthaṃ udakaphāsukaṭṭhānaṃ gantvā dhotahatthapādo hutvā gumbasamīpato nikkhamati bhummadevatā tassa therassa pacchato uttamarūpā itthī hutvā kese vidhunitvā saṃvidhāya sambandhantī viya piṭṭhiyaṃ paṃsuṃ puñchamānā viya sāṭakaṃ saṃvidhāya nivāsayamānā viya ca hutvā therassa padānupadikā hutvā gumbato nikkhantā. Ekamante ṭhito sahāyakatthero taṃ kāraṇaṃ disvāva domanassajāto ‘‘naṭṭho dāni me iminā bhikkhunā saddhiṃ dīgharattānugato sineho, sacāhaṃ evaṃvidhabhāvaṃ jāneyyaṃ, ettakaṃ addhānaṃ iminā saddhiṃ vissāsaṃ na kareyya’’nti cintetvā āgacchantassevassa, ‘‘handāvuso, tuyhaṃ pattacīvaraṃ, tādisena pāpena saddhiṃ ekamaggaṃ nāgacchāmī’’ti āha. Taṃ kathaṃ sutvā tassa lajjibhikkhuno hadayaṃ tikhiṇasattiṃ gahetvā viddhaṃ viya ahosi. Tato naṃ āha – ‘‘āvuso, kiṃ nāmetaṃ vadasi, ahaṃ ettakaṃ kālaṃ dukkaṭamattampi āpattiṃ na jānāmi. Tvaṃ pana maṃ ajja ‘pāpo’ti vadasi, kiṃ te diṭṭha’’nti. ‘‘Kiṃ aññena diṭṭhena, kiṃ tvaṃ evaṃvidhena alaṅkatapaṭiyattena mātugāmena saddhiṃ ekaṭṭhāne hutvā nikkhanto’’ti. ‘‘Natthetaṃ, āvuso, mayhaṃ, nāhaṃ evarūpaṃ mātugāmaṃ passāmī’’ti. Tassa yāvatatiyaṃ kathentassāpi itaro thero kathaṃ asaddahitvā attanā diṭṭhakāraṇaṃyeva bhūtattaṃ katvā gaṇhanto tena saddhiṃ ekamaggena agantvā aññena [Pg.78] maggena satthu santikaṃ gato. Itaropi bhikkhu aññena maggena satthu santikaṃyeva gato.

This earth-deity thought: "The friendship between these two monks is extremely strong. If a cause of division were to arise, would it break or not?" While observing for an opportunity, she went about not far from them. Then one elder, giving his bowl and robe into the other's hand, went to a place suitable for attending to his bodily needs. After washing his hands and feet, he came out from near a bush. The earth-deity, following behind that elder, took the form of an exceptionally beautiful woman. As if shaking out her hair, arranging it, and binding it, as if brushing dust from her back, and as if adjusting and putting on her lower garment, she emerged from the bush, following in the elder's footsteps. The companion elder, standing to one side, saw this and became distressed. He thought, "Now my long-standing affection for this monk is destroyed. Had I known of such behavior, I would not have placed my trust in him for so long." As the other approached, he said, "Here, friend, take your bowl and robe. I will not walk the same path with such a wicked person." Hearing these words, the heart of the scrupulous monk felt as if it had been pierced with a sharp spear. Then he said to him, "Friend, what is this you are saying? For all this time, I am not aware of having committed even an offense of wrong-doing. Yet today you call me 'wicked'—what have you seen?" "What need is there for anything else to be seen? Did you not just come out from the same place as a woman so adorned and arrayed?" "That is not so, friend. I saw no such woman." Though he spoke thus up to the third time, the other elder did not believe his words. Taking what he himself had seen as the truth, he would not go with him on the same path, but went to the Teacher’s presence by another way. The other monk also went to the Teacher’s presence by another way.

Tato bhikkhusaṅghassa uposathāgāraṃ pavisanavelāya so bhikkhu taṃ bhikkhuṃ uposathagge sañjānitvā, ‘‘imasmiṃ uposathagge evarūpo nāma pāpabhikkhu atthi, nāhaṃ tena saddhiṃ uposathaṃ karissāmī’’ti nikkhamitvā bahi aṭṭhāsi. Atha bhummadevatā ‘‘bhāriyaṃ mayā kammaṃ kata’’nti mahallakaupāsakavaṇṇena tassa santikaṃ gantvā ‘‘kasmā, bhante, ayyo imasmiṃ ṭhāne ṭhito’’ti āha. ‘‘Upāsaka, imaṃ uposathaggaṃ eko pāpabhikkhu paviṭṭho, ‘nāhaṃ tena saddhiṃ uposathaṃ karomī’ti bahi ṭhitomhī’’ti. ‘‘Bhante, mā evaṃ gaṇhatha, parisuddhasīlo esa bhikkhu. Tumhehi diṭṭhamātugāmo nāma ahaṃ, mayā tumhākaṃ vīmaṃsanatthāya ‘daḷhā nu kho imesaṃ therānaṃ metti, no daḷhā’ti bhijjanābhijjanabhāvaṃ olokentena taṃ kammaṃ kata’’nti. ‘‘Ko pana, tvaṃ sappurisā’’ti? ‘‘Ahaṃ ekā bhummadevatā, bhante’’ti devaputto kathento dibbānubhāvena ṭhatvā therassa pādesu nipatitvā ‘‘mayhaṃ, bhante, khamatha, etaṃ dosaṃ thero na jānāti, uposathaṃ karothā’’ti theraṃ yācitvā uposathaggaṃ pavesesi. So thero uposathaṃ tāva ekaṭṭhāne akāsi, mittasanthavavasena pana puna tena saddhiṃ na ekaṭṭhāne ahosīti. Imassa therassa kammaṃ na kathīyati, cuditakatthero pana aparāparaṃ vipassanāya kammaṃ karonto arahattaṃ pāpuṇi.

Then, at the time for the Sangha of monks to enter the Uposatha hall, that monk, recognizing the other monk in the hall, said, 'In this Uposatha hall, there is a wicked monk of this kind. I will not perform the Uposatha with him,' and he went outside and stood there. Then the earth-deity, thinking, 'I have done a grievous deed,' approached him in the guise of an elderly lay devotee and asked, 'Venerable sir, why are you standing in this place?' 'Lay devotee, a wicked monk has entered this Uposatha hall. I will not perform the Uposatha with him, so I am standing outside.' 'Venerable sir, do not take it so. That monk is pure in virtue. The woman you saw was I. I performed that deed to test you both, to see whether the friendship of these elders was strong or not, by observing whether it would break or not.' 'But who are you, good sir?' 'I am an earth-deity, venerable sir.' As he spoke, the divine being stood there by his divine power, fell at the elder's feet, and pleaded, 'Venerable sir, forgive me for this fault; that elder knows nothing of it. Please perform the Uposatha.' Having thus pleaded with the elder, he led him into the Uposatha hall. That elder performed the Uposatha together with him for the time being, but regarding their intimate friendship, he was not with him in the same place again. The spiritual progress of this elder is not related. However, the elder who was accused, practicing insight meditation again and again, attained Arahantship.

Bhummadevatā tassa kammassa nissandena ekaṃ buddhantaraṃ apāyabhayato na muccittha. Sace pana kismiñci kāle manussattaṃ āgacchati, aññena yena kenaci kato doso tasseva upari patati. So amhākaṃ bhagavato kāle sāvatthiyaṃ brāhmaṇakule nibbatti. ‘‘Dhānamāṇavo’’tissa nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā mahallakakāle satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbaji, tassa upasampannadivasato paṭṭhāya ekā alaṅkatapaṭiyattā itthī tasmiṃ gāmaṃ [Pg.79] pavisante saddhiṃyeva gāmaṃ pavisati, nikkhamante nikkhamati. Vihāraṃ pavisantepi saddhiṃ pavisati, tiṭṭhantepi tiṭṭhatīti evaṃ niccānubandhā paññāyati. Thero taṃ na passati. Tassa puna purimakammanissandena sā aññesaṃ upaṭṭhāti. Gāme yāguṃ bhikkhañca dadamānā itthiyo ‘‘bhante, ayaṃ eko yāguuḷuṅko tumhākaṃ, eko imissā amhākaṃ sahāyikāyā’’ti parihāsaṃ karonti. Therassa mahatī vihesā hoti. Vihāragatampi naṃ sāmaṇerā ceva daharā bhikkhū ca parivāretvā ‘‘dhāno koṇḍo jāto’’ti parihāsaṃ karonti. Athassa teneva kāraṇena kuṇḍadhānattheroti nāmaṃ jātaṃ. So uṭṭhāya samuṭṭhāya tehi kariyamānaṃ keḷiṃ sahituṃ asakkonto ummādaṃ gahetvā ‘‘tumhe koṇḍā, tumhākaṃ upajjhāyo koṇḍo, ācariyo koṇḍo’’ti vadati. Atha naṃ satthu ārocesuṃ ‘‘kuṇḍadhāno, bhante, daharasāmaṇerehi saddhiṃ evaṃ pharusavācaṃ vadatī’’ti. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ, dhāna, sāmaṇerehi saddhiṃ pharusavācaṃ vadasī’’ti vatvā tena ‘‘saccaṃ bhagavā’’ti vutte ‘‘kasmā evaṃ vadesī’’ti āha. ‘‘Bhante, nibaddhaṃ vihesaṃ asahanto evaṃ kathemī’’ti. ‘‘Tvaṃ pubbe katakammaṃ yāvajjadivasā jīrāpetuṃ na sakkosi, puna evarūpaṃ pharusaṃ māvadī bhikkhū’’ti vatvā āha –

The earth deity, due to the result of that deed, was not freed from the fear of the lower realms for an entire Buddha-interval. However, if at any time she was reborn as a human, any wrongdoing committed by others fell upon her. In the time of our Blessed One, he was born in a brahmin family in Sāvatthī. They named him Dhanamāṇava. When he came of age, he mastered the three Vedas. In his old age, after hearing the Teacher’s Dhamma discourse, he acquired faith and went forth. From the day of his higher ordination, a woman, adorned and well-prepared, would enter the village whenever he did and leave when he left. When he entered the monastery, she entered too; when he stood, she stood—thus she was constantly seen following him. The elder did not see her. Due to the ripening of his past kamma, she appeared to others. When the women in the village offered rice gruel and alms, they joked, "Venerable sir, this portion of gruel is for you, and this one is for our companion, our friend." The elder was greatly distressed. Even when he returned to the monastery, the novices and young monks surrounded him, teasing, "Dhāna has become corrupt!" Because of this, he came to be known as Kuṇḍadhāna Thera. Unable to endure the constant mockery, he became frenzied and shouted, "You are corrupt! Your preceptor is corrupt! Your teacher is corrupt!" They reported this to the Teacher: "Venerable sir, Kuṇḍadhāna is speaking harshly with the young novices." The Teacher summoned him and asked, "Dhāna, is it true that you speak harshly with the novices?" When he admitted it was true, the Teacher asked, "Why do you speak so?" "Venerable sir, unable to bear the relentless harassment, I spoke thus." The Teacher said, "You cannot exhaust the result of your past kamma even to this day. Do not speak harshly to the monks again." Then he said:

‘‘Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ;

Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ.

Speak harshly to no one, for those you address might answer you in the same way. Painful indeed is contentious talk; retaliation might touch you.

‘‘Sace neresi attānaṃ, kaṃso upahato yathā;

Esa pattosi nibbānaṃ, sārambho te na vijjatī’’ti. (dha. pa. 133-134);

If you make yourself as still as a broken gong, you have attained Nibbāna; contentiousness is not found in you.

Imañca pana tassa therassa mātugāmena saddhiṃ vicaraṇabhāvaṃ kosalaraññopi kathayiṃsu. Rājā ‘‘gacchatha, bhaṇe, vīmaṃsathā’’ti pesetvā sayampi mandeneva parivārena therassa vasanaṭṭhānaṃ gantvā ekamante olokento aṭṭhāsi. Tasmiṃ khaṇe thero sūcikammaṃ karonto nisinno hoti, sāpi itthī avidūre ṭhāne ṭhitā viya paññāyati. Rājā disvā ‘‘atthidaṃ kāraṇa’’nti tassā ṭhitaṭṭhānaṃ agamāsi. Sā tasmiṃ āgacchante therassa vasanapaṇṇasālaṃ paviṭṭhā viya ahosi. Rājāpi tāya saddhiṃ tameva paṇṇasālaṃ pavisitvā sabbattha olokento adisvā [Pg.80] ‘‘nāyaṃ mātugāmo, therassa eko kammavipāko’’ti saññaṃ katvā paṭhamaṃ therassa samīpena gacchantopi theraṃ avanditvā tassa kāraṇassa abhūtabhāvaṃ ñatvā āgamma theraṃ vanditvā ekamantaṃ nisinno ‘‘kacci, bhante, piṇḍakena na kilamathā’’ti pucchi. Thero ‘‘vaṭṭati, mahārājā’’ti āha. ‘‘Jānāmahaṃ, bhante, ayyassa kathaṃ, evarūpena parikkilesena saddhiṃ carantānaṃ tumhākaṃ ke nāma pasīdissanti, ito paṭṭhāya vo katthaci gamanakiccaṃ natthi, ahaṃ catūhi paccayehi tumhe upaṭṭhahissāmi, tumhe yoniso manasikāre mā pamajjitthā’’ti nibaddhabhikkhaṃ paṭṭhapesi. Thero rājānaṃ upatthambhakaṃ labhitvā bhojanasappāyena ekaggacitto hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tato paṭṭhāya sā itthī antaradhāyi.

They also told the king of Kosala about the elder's association with a woman. The king sent men, saying, "Go, sirs, and investigate." He himself went with a small retinue to the elder's dwelling place and stood observing from one side. At that moment, the elder was seated doing needlework, and the woman appeared to be standing not far from him. Seeing this, the king thought, "There is something to this matter," and went to the place where she stood. As he approached, she seemed to enter the elder's leaf-hut. The king also entered that same leaf-hut with her, but looking everywhere, he did not see her. Realizing, "This is no woman, but a result of the elder's kamma," he formed this perception. Though he had first approached the elder without paying respects, upon understanding the falsity of the matter, he returned, paid homage to the elder, and sat down to one side. He asked, "Venerable sir, are you not wearied by the alms-round?" The elder replied, "It is sufficient, great king." The king said, "Venerable sir, I understand your situation. Who would have faith in you, living with such a defiling association? From now on, you have no need to go anywhere. I will provide you with the four requisites. Do not be negligent in wise attention." He then established a constant alms-offering for him. The elder, having obtained the king as a supporter, with his mind unified through suitable food, developed insight and attained arahantship. From that time onward, that woman disappeared.

Tadā mahāsubhaddā ugganagare micchādiṭṭhikakule vasamānā ‘‘satthā maṃ anukampatū’’ti uposathaṃ adhiṭṭhāya nirāmagandhā hutvā uparipāsādatale ṭhitā ‘‘imāni pupphāni antare aṭṭhatvā dasabalassa matthake vitānaṃ hutvā tiṭṭhantu, dasabalo imāya saññāya sve pañcahi bhikkhusatehi saddhiṃ mayhaṃ bhikkhaṃ gaṇhatū’’ti saccakiriyaṃ katvā aṭṭha sumanapupphamuṭṭhiyo vissajjesi. Pupphāni gantvā dhammadesanāvelāya satthu matthake vitānaṃ hutvā aṭṭhaṃsu. Satthā taṃ sumanapupphavitānaṃ disvā citteneva subhaddāya bhikkhaṃ adhivāsetvā punadivase aruṇe uṭṭhite ānandattheraṃ āha – ‘‘ānanda, mayaṃ ajja dūraṃ bhikkhācāraṃ gamissāma, puthujjanānaṃ adatvā ariyānaṃyeva salākaṃ dehī’’ti. Thero bhikkhūnaṃ ārocesi – ‘‘āvuso, satthā ajja dūraṃ bhikkhācāraṃ gamissati, puthujjanā mā gaṇhantu, ariyāva salākaṃ gaṇhantū’’ti. Kuṇḍadhānatthero ‘‘āhara, āvuso salāka’’nti paṭhamaṃyeva hatthaṃ pasāresi. Ānando ‘‘satthā tādisānaṃ bhikkhūnaṃ salākaṃ na dāpeti, ariyānaṃyeva dāpetī’’ti vitakkaṃ uppādetvā gantvā satthu ārocesi. Satthā ‘‘āharāpentassa salākaṃ dehī’’ti āha. Thero cintesi – ‘‘sace kuṇḍadhānassa salākā dātuṃ na yuttā, atha satthā paṭibāheyya, bhavissati ettha kāraṇa’’nti ‘‘kuṇḍadhānassa salākaṃ dassāmī’’ti [Pg.81] gamanaṃ abhinīhari. Kuṇḍadhāno tassa pure āgamanā eva abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā iddhiyā ākāse ṭhatvā ‘‘āharāvuso, ānanda, satthā maṃ jānāti, mādisaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantaṃ na satthā nivāretī’’ti hatthaṃ pasāretvā salākaṃ gaṇhi. Satthā taṃ aṭṭhuppattiṃ katvā theraṃ imasmiṃ sāsane paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapesi. Yasmā ayaṃ thero rājānaṃ upatthambhakaṃ labhitvā sappāyāhāralābhena samāhitacitto vipassanāya kammaṃ karonto upanissayasampannatāya chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.4.1-16) –

At that time, Mahāsubhaddā, living in the city of Ugga in a family of wrong view, resolved upon the Uposatha with the thought, "May the Teacher have compassion for me." Abstaining from meat, she stood on the upper terrace of the palace and made a solemn declaration: "May these flowers, without stopping in between, form a canopy over the head of the Ten-Powered One. May the Ten-Powered One, recognizing this sign, accept alms from me tomorrow along with five hundred monks." Having made this declaration of truth, she released eight handfuls of jasmine flowers. The flowers went and, at the time of the Dhamma discourse, formed a canopy over the Teacher's head and remained there. Seeing this jasmine flower canopy, the Teacher mentally consented to Subhaddā's alms-offering. The next day, at dawn, he said to Venerable Ānanda, "Ānanda, today we will go far for alms. Give the tokens only to the noble ones, not to ordinary people." The elder informed the monks, "Friends, the Teacher will go far for alms today. Ordinary people should not take tokens—only the noble ones should take them." Venerable Kuṇḍadhāna was the first to extend his hand, saying, "Friend, bring the token." Ānanda thought, "The Teacher does not have tokens given to such monks—he has them given only to the noble ones." He went and reported this to the Teacher. The Teacher said, "Give the token to the one who asks for it." The elder considered, "If it were not proper to give a token to Kuṇḍadhāna, the Teacher would prevent it. There must be a reason for this." Resolving, "I will give the token to Kuṇḍadhāna," he set out. Before Ānanda could arrive, Kuṇḍadhāna entered the fourth jhāna, which is the basis for the higher knowledges, and stood in the air by his psychic power. He said, "Bring it, friend Ānanda. The Teacher knows me. The Teacher does not prevent a monk like me from being the first to take the token." Extending his hand, he took the token. The Teacher, making this the occasion for a teaching, placed the elder foremost among those who are first to receive tokens in this dispensation. For this elder, having gained the support of the king and obtained suitable food, with a concentrated mind, practiced insight and, due to his supporting conditions being perfected, became endowed with the six higher knowledges. Thus it is said in the Apadāna:

‘‘Sattāhaṃ paṭisallīnaṃ, sayambhuṃ aggapuggalaṃ;

Pasannacitto sumano, buddhaseṭṭhaṃ upaṭṭhahiṃ.

For seven days, the Self-Become, the foremost person, was in seclusion; with a serene and joyful mind, I attended upon the Buddha, the best of beings.

‘‘Vuṭṭhitaṃ kālamaññāya, padumuttaraṃ mahāmuniṃ;

Mahantiṃ kadalīkaṇṇiṃ, gahetvā upagacchahaṃ.

Knowing the time he had emerged from his meditation, I approached the great sage Padumuttara, carrying a large banana blossom.

‘‘Paṭiggahetvā bhagavā, sabbaññū lokanāyako;

Mama cittaṃ pasādento, paribhuñji mahāmuni.

The Blessed One, the All-Knowing, the Leader of the World, having accepted it, the Great Sage, pleasing my mind, partook of it.

‘‘Paribhuñjitvā sambuddho, satthavāho anuttaro;

Sakāsane nisīditvā, imā gāthā abhāsatha.

Having partaken, the Fully Awakened One, the unsurpassed caravan leader, seated in his own seat, uttered these verses.

‘‘Ye ca santi samitāro, yakkhā imamhi pabbate;

Araññe bhūtabhabyāni, suṇantu vacanaṃ mama.

'Whatever yakkhas are assembled on this mountain, and whatever beings, born and yet to be born, are in this forest, let them listen to my word.'

‘‘Yo so buddhaṃ upaṭṭhāsi, migarājaṃva kesariṃ;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

'That person who attended upon the Buddha, who is like a lion, the king of beasts—him I shall praise. Listen to me as I speak.'

‘‘Ekādasañcakkhattuṃ so, devarājā bhavissati;

Catuvīsatikkhattuñca, cakkavattī bhavissati.

'Eleven times he will be a king of gods, and twenty-four times he will be a wheel-turning monarch.'

‘‘Kappasatasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

'In a hundred thousand aeons, born of the Okkāka lineage, a Teacher named Gotama by clan will arise in the world.'

‘‘Akkositvāna samaṇe, sīlavante anāsave;

Pāpakammavipākena, nāmadheyyaṃ labhissati.

'Having reviled ascetics, virtuous and taintless ones, through the result of his evil action, he will obtain a certain name.'

‘‘Tassa [Pg.82] dhamme sudāyādo, oraso dhammanimmito;

Kuṇḍadhānoti nāmena, sāvako so bhavissati.

'A true heir in his Dhamma, his own son, fashioned by the Dhamma, that disciple will be known by the name of Kuṇḍadhāna.'

‘‘Pavivekamanuyutto, jhāyī jhānarato ahaṃ;

Tosayitvāna satthāraṃ, viharāmi anāsavo.

'Devoted to solitude, meditative, delighting in jhāna, I, having satisfied the Teacher, dwell taintless.'

‘‘Sāvakehi parivuto, bhikkhusaṅghapurakkhato;

Bhikkhusaṅghe nisīditvā, salākaṃ gāhayī jino.

'Surrounded by disciples, with the Saṅgha of monks at the forefront, the Victor, seated amidst the Saṅgha of monks, had the lots taken.'

‘‘Ekaṃsaṃ cīvaraṃ katvā, vanditvā lokanāyakaṃ;

Vadataṃ varassa purato, paṭhamaṃ aggahesahaṃ.

'Arranging my robe over one shoulder and paying homage to the Leader of the World, I was the first to take the lot before the best of speakers.'

‘‘Tena kammena bhagavā, dasasahassikampako;

Bhikkhusaṅghe nisīditvā, aggaṭṭhāne ṭhapesi maṃ.

'By that deed, the Blessed One, who shakes the ten-thousand-world system, seated amidst the Saṅgha of monks, established me in the foremost position.'

‘‘Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;

Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.

'My energy is like a beast of burden, leading to security from the yokes; I bear this final body in the dispensation of the Perfectly Enlightened One.'

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

'My defilements are burnt up... the Buddha's teaching has been fulfilled.'

Evaṃbhūtassapi imassa therassa guṇe ajānantā ye puthujjanā bhikkhū tadā paṭhamaṃ salākaggahaṇe ‘‘kiṃ nu kho eta’’nti samacintesuṃ. Tesaṃ vimatividhamanatthaṃ thero ākāsaṃ abbhuggantvā iddhipāṭihāriyaṃ dassetvā aññāpadesena aññaṃ byākaronto ‘‘pañca chinde’’ti gāthaṃ abhāsi.

Although such were the virtues of this elder, those worldling monks who did not know his qualities wondered at the first taking of the lots, 'What, indeed, is this?' To dispel their doubt, the elder rose into the sky, displayed a miracle of psychic power, and, declaring his final knowledge through an indirect reference, uttered the verse beginning, 'Five one should cut off.'

15. Tattha pañca chindeti apāyūpapattinibbattanakāni pañcorambhāgiyāni saṃyojanāni pāde bandhanarajjukaṃ viya puriso satthena heṭṭhimamaggattayena chindeyya pajaheyya. Pañca jaheti uparidevalokūpapattihetubhūtāni pañcuddhambhāgiyasaṃyojanāni puriso gīvāya bandhanarajjukaṃ viya arahattamaggena jaheyya, chindeyya vāti attho. Pañca cuttari bhāvayeti tesaṃyeva uddhambhāgiyasaṃyojanānaṃ pahānāya saddhādīni pañcindriyāni uttari anāgāmimaggādhigamato upari bhāveyya aggamaggādhigamavasena vaḍḍheyya. Pañcasaṅgātigoti evaṃbhūto pana pañcannaṃ rāgadosamohamānadiṭṭhisaṅgānaṃ atikkamanena pahānena pañcasaṅgātigo hutvā. Bhikkhu [Pg.83] oghatiṇṇoti vuccatīti sabbathā bhinnakilesatāya bhikkhūti, kāmabhavadiṭṭhiavijjoghe taritvā tesaṃ pārabhūte nibbāne ṭhitoti ca vuccatīti attho.

15. Therein, 'five one should cut off' means that one should cut off and abandon the five lower fetters, which cause rebirth in the lower realms, with the three lower paths, just as a person might cut a rope bound to their feet with a sword. 'Five one should abandon' means that one should abandon and cut off with the path of Arahantship the five higher fetters, which are the cause for rebirth in the upper celestial worlds, just as a person might abandon or cut a rope bound to their neck. This is the meaning. 'Five one should further develop' means that for the abandonment of those same higher fetters, one should further develop the five faculties, such as faith, beyond the attainment of the non-returner's path, and augment them by means of attaining the highest path. 'One who has transcended the five attachments' means that such a person, by transcending and abandoning the five attachments of lust, hatred, delusion, conceit, and views, has become one who has transcended the five attachments. 'A monk is called one who has crossed the flood' means that he is a 'bhikkhu' because his defilements are completely broken, and he is so called because, having crossed the floods of sensuality, existence, views, and ignorance, he stands on the far shore, which is Nibbāna.

Kuṇḍadhānattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Kuṇḍadhāna is concluded.

6. Belaṭṭhasīsattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Belaṭṭhasīsa

Yathāpi bhaddo ājaññoti āyasmato belaṭṭhasīsattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle kulagehe nibbatto bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā samaṇadhammaṃ karonto upanissayasampattiyā abhāvena visesaṃ nibbattetuṃ nāsakkhi. Vivaṭṭūpanissayaṃ pana bahuṃ kusalaṃ upacinitvā devamanussesu saṃsaranto ito ekatiṃse kappe vessabhuṃ bhagavantaṃ passitvā pasannacitto mātuluṅgaphalaṃ adāsi. So tena puññakammena devesu nibbattitvā aparāparaṃ puññāni katvā sugatito sugatiṃ upagacchanto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatto bhagavato abhisambodhiyā puretarameva uruvelakassapassa santike tāpasapabbajjaṃ pabbajitvā aggiṃ paricaranto uruvelakassapadamane ādittapariyāyadesanāya (mahāva. 54; saṃ. ni. 4.28) purāṇajaṭilasahassena saddhiṃ arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.68-73) –

"Just as a noble thoroughbred..."—this is the verse of the Venerable Elder Belaṭṭhasīsa. What is its origin? It is said that during the time of the Blessed One Padumuttara, he was born into a good family. After approaching the Blessed One, hearing the Dhamma, and gaining faith, he went forth and practiced the ascetic's duties. However, due to a lack of supportive conditions, he was unable to bring about any spiritual distinction. But having accumulated much merit that serves as a supportive condition for liberation, he wandered among devas and humans. Then, thirty-one aeons ago, he saw the Blessed One Vessabhū, and with a confident mind, he gave a citron fruit. Through that meritorious deed, he was reborn among the devas. Performing meritorious deeds again and again, he went from one happy state of existence to another, until, during this Buddha’s appearance, he was born into a brahmin family in Sāvatthī. Even before the Blessed One’s supreme enlightenment, he undertook the ascetic life of a hermit under Uruvelakassapa. While tending the fire, at the time of the taming of Uruvelakassapa through the discourse on the Fire Sermon, he attained Arahantship along with the thousand former matted-hair ascetics. Therefore, it was said in the Apadāna:

‘‘Kaṇikāraṃva jotantaṃ, puṇṇamāyeva candimaṃ;

Jalantaṃ dīparukkhaṃva, addasaṃ lokanāyakaṃ.

'I saw the Leader of the World, shining like a Kaṇikāra tree, like the moon on a full-moon day, blazing like a lamp-tree.'

‘‘Mātuluṅgaphalaṃ gayha, adāsiṃ satthuno ahaṃ;

Dakkhiṇeyyassa vīrassa, pasanno sehi pāṇibhi.

'Taking a citron fruit, I gave it to the Teacher, the one worthy of offerings, the hero, pleased with my own hands.'

‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

'Thirty-one aeons ago from now, when I gave that fruit, I know of no bad destination; this is the fruit of the gift of fruit.'

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

'My defilements are burnt up... the Buddha's teaching has been fulfilled.'

Evaṃ [Pg.84] adhigatārahatto āyasmato dhammabhaṇḍāgārikassa upajjhāyo ayaṃ thero ekadivasaṃ phalasamāpattito uṭṭhāya taṃ santaṃ paṇītaṃ nirāmisaṃ sukhaṃ attano pubbayogañca paccavekkhitvā pītivegavasena ‘‘yathāpi bhaddo ājañño’’ti gāthaṃ abhāsi.

Thus, this Elder, the preceptor of the Venerable Dhammabhaṇḍāgārika, having attained Arahantship, one day rose from the attainment of fruition and reflected on that peaceful, sublime, unworldly happiness and his own past practice. By the force of a surge of joy, he uttered the verse: "Just as a noble thoroughbred..."

16. Tattha yathāpīti opammapaṭipādanatthe nipāto. Bhaddoti sundaro thāmabalasamatthajavaparakkamādisampanno. Ājaññoti ājānīyo jātimā kāraṇākāraṇānaṃ ājānanako. So tividho usabhājañño assājañño hatthājaññoti. Tesu usabhājañño idhādhippeto. So ca kho chekakasanakicce niyutto, tenāha ‘‘naṅgalāvattanī’’ti. Naṅgalassa phālassa āvattanako, naṅgalaṃ ito cito ca āvattetvā khette kasanakoti attho. Naṅgalaṃ vā āvattayati etthāti naṅgalāvattaṃ, khette naṅgalapatho, tasmiṃ naṅgalāvattani. Gāthāsukhatthañhettha ‘‘vattanī’’ti dīghaṃ katvā vuttaṃ. Sikhīti matthake avaṭṭhānato sikhāsadisatāya sikhā, siṅgaṃ. Tadassa atthīti sikhī. Apare pana ‘‘kakudhaṃ idha ‘sikhā’ti adhippeta’’nti vadanti, ubhayathāpi padhānaṅgakittanametaṃ ‘‘sikhī’’ti. Appakasirenāti appakilamathena. Rattindivāti rattiyo divā ca, evaṃ mamaṃ appakasirena gacchantīti yojanā. Idaṃ vuttaṃ hoti – yathā ‘‘bhaddo usabhājānīyo kasane niyutto ghanatiṇamūlādikepi naṅgalapathe taṃ agaṇento appakasirena ito cito ca parivattento gacchati, yāva kasanatiṇānaṃ parissamaṃ dasseti, evaṃ mamaṃ rattindivāpi appakasireneva gacchanti atikkamantī’’ti. Tattha kāraṇamāha ‘‘sukhe laddhe nirāmise’’ti. Yasmā kāmāmisalokāmisavaṭṭāmisehi asammissaṃ santaṃ paṇītaṃ phalasamāpattisukhaṃ laddhaṃ, tasmāti attho. Paccatte cetaṃ bhummavacanaṃ yathā ‘‘vanappagumbe’’ (khu. pā. 6.13; su. ni. 236) ‘‘tena vata re vattabbe’’ti (kathā. 1) ca. Atha vā tato pabhuti rattindivā appakasirena gacchantīti vicāraṇāya āha – ‘‘sukhe laddhe nirāmise’’ti, nirāmise sukhe laddhe sati tassa laddhakālato paṭṭhāyāti attho.

16. Herein, ‘just as’ is a particle used to introduce a simile. ‘Noble’ means beautiful, endowed with strength, power, capability, speed, and energy. ‘Thoroughbred’ refers to one of high breed, one who knows cause and non-cause. It is of three kinds: a bull thoroughbred, a horse thoroughbred, and an elephant thoroughbred. Here, the bull thoroughbred is intended. And it is yoked to the task of skillful plowing, hence it is said to be ‘the plow-turner.’ It is the turner of the plow, of the share; it plows in the field by turning the plow this way and that—this is the meaning. Or, it is a ‘plow-turning’ (naṅgalāvattaṃ) because the plow is turned in it; this is the plow’s path in the field, and ‘in that plow-turning’ (naṅgalāvattani) refers to that. For the sake of metrical ease in the verse, it is stated with a long vowel as ‘vattanī.’ ‘Crested’ (sikhī): because it stands on the head and is like a crest (sikhā), it is a crest, a horn. Because it has this, it is ‘crested.’ Others, however, say that ‘hump’ (kakudhaṃ) is intended here by ‘sikhā’; in either case, this word ‘crested’ is a mention of a prominent feature. ‘With little effort’ means with little fatigue. ‘Day and night’ means nights and days; thus the connection is: ‘they pass for me with little effort.’ This is what is said: just as a noble thoroughbred bull, yoked to plowing, goes on with little effort, turning this way and that, disregarding even dense grass, roots, and so on in the plow’s path, so as to overcome the toil of plowing the grass, so too for me the days and nights pass with little effort, they are transcended. Therein, he states the reason with ‘having attained the unworldly happiness.’ Because the peaceful, sublime happiness of the attainment of fruition has been attained, which is unmixed with the worldliness of sensual pleasures, the worldliness of the world, and the worldliness of the round of existence, therefore—this is the meaning. And this locative case is used in the sense of the nominative, as in ‘in the forest thicket’ and ‘by that, sir, it should be said.’ Alternatively, in response to the consideration that from that time onward his days and nights passed with little effort, he says: ‘having attained the unworldly happiness,’ meaning, when the unworldly happiness was attained, from the time of its attainment onward—this is the meaning.

Belaṭṭhasīsattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse of Elder Belaṭṭhasīsa is concluded.

7. Dāsakattheragāthāvaṇṇanā

7. The Commentary on the Verse of Elder Dāsaka

Middhī [Pg.85] yadāti āyasmato dāsakattherassa gāthā. Kā uppatti? So kira ito ekanavute kappe anuppanne tathāgate ajitassa nāma paccekabuddhassa gandhamādanato manussapathaṃ otaritvā aññatarasmiṃ gāme piṇḍāya carantassa manoramāni ambaphalāni adāsi. So tena puññakammena devamanussesu saṃsaranto kassapassa bhagavato kāle sāsane pabbajitvā vivaṭṭūpanissayaṃ bahuṃ puññaṃ akāsi. Evaṃ kusalakammappasuto hutvā sugatito sugatiṃ upagacchanto imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatti. Dāsakotissa nāmaṃ ahosi. So anāthapiṇḍikena gahapatinā vihārapaṭijagganakamme ṭhapito sakkaccaṃ vihāraṃ paṭijagganto abhiṇhaṃ buddhadassanena dhammassavanena ca paṭiladdhasaddho pabbaji. Keci pana bhaṇanti – ‘‘ayaṃ kassapassa bhagavato kāle kulagehe nibbattitvā vayappatto aññataraṃ khīṇāsavattheraṃ upaṭṭhahanto kiñci kammaṃ kārāpetukāmo theraṃ āṇāpesi. So tena kammena amhākaṃ bhagavato kāle sāvatthiyaṃ anāthapiṇḍikassa dāsiyā kucchimhi nibbatto vayappatto seṭṭhinā vihārapaṭijaggane ṭhapito vuttanayeneva paṭiladdhasaddho ahosi. Mahāseṭṭhi tassa sīlācāraṃ ajjhāsayañca ñatvā bhujissaṃ katvā ‘yathāsukhaṃ pabbajā’ti āha. Taṃ bhikkhū pabbājesu’’nti. So pabbajitakālato paṭṭhāya kusīto hīnavīriyo hutvā na kiñci vattapaṭivattaṃ karoti, kuto samaṇadhammaṃ, kevalaṃ yāvadatthaṃ bhuñjitvā niddābahulo viharati. Dhammassavanakālepi ekaṃ koṇaṃ pavisitvā parisapariyante nisinno ghurughurupassāsī niddāyateva. Athassa bhagavā pubbūpanissayaṃ oloketvā saṃvegajananatthaṃ ‘‘middhī yadā hoti mahagghaso cā’’ti gāthaṃ abhāsi.

‘When one is sluggish…’ is the verse of the Venerable Elder Dāsaka. What is its origin? It is said that ninety-one eons ago from the present, when a Tathāgata had not arisen, he gave delightful mango fruits to a Paccekabuddha named Ajita, who had descended from Mount Gandhamādana to the human world and was walking for alms in a certain village. Through that meritorious deed, while wandering among devas and humans, he went forth in the Dispensation during the time of the Blessed One Kassapa and performed much merit that is a basis for release from the round of existence. Thus, devoted to wholesome deeds and passing from one good destination to another, during this Buddha-era he was reborn in a family home in Sāvatthī. His name was Dāsaka. He was appointed by the householder Anāthapiṇḍika to the task of maintaining the monastery. While diligently looking after the monastery, he frequently saw the Buddha and heard the Dhamma, and having thereby gained faith, he went forth. Some, however, say: “This one was born in a family home during the time of the Blessed One Kassapa. Having reached maturity, while attending on a certain elder who was an arahant, he wished to have some work done and gave an order to the elder. Due to that deed, during the time of our Blessed One, he was reborn in the womb of a female slave of Anāthapiṇḍika in Sāvatthī. Having reached maturity, he was appointed by the great merchant to maintain the monastery and, in the way described, gained faith. The great merchant, knowing his virtuous conduct and disposition, made him a free man and said, ‘Go forth as you please.’ The monks then gave him the going forth.” From the time he went forth, he was lazy and of low energy. He did not perform any of the duties, major or minor—how then could he practice the Dhamma of a recluse? He simply ate as much as he wanted and lived full of sleepiness. Even at the time of a Dhamma discourse, he would go into a corner, sit at the edge of the assembly, and, breathing with a snore, would just sleep. Then the Blessed One, seeing his past supporting conditions, uttered the verse beginning, ‘When one is sluggish and a glutton,’ in order to arouse a sense of spiritual urgency.

17. Tattha middhīti thinamiddhābhibhūto, yañhi middhaṃ abhibhavati, taṃ thinampi abhibhavateva. Yadāti yasmiṃ kāle. Mahagghasoti mahābhojano, āharahatthakaalaṃsāṭakatatthavaṭṭakakākamāsakabhuttavamitakānaṃ aññataro viya. Niddāyitāti supanasīlo. Samparivattasāyīti samparivattakaṃ samparivattakaṃ nipajjitvā ubhayenapi seyyasukhaṃ passasukhaṃ middhasukhaṃ [Pg.86] anuyuttoti dasseti. Nivāpapuṭṭhoti kuṇḍakādinā sūkarabhattena puṭṭho bharito. Gharasūkaro hi bālakālato paṭṭhāya posiyamāno thūlasarīrakāle gehā bahi nikkhamituṃ alabhanto heṭṭhāmañcādīsu samparivattetvā samparivattetvā sayateva. Idaṃ vuttaṃ hoti – yadā puriso middhī ca hoti mahagghaso ca nivāpapuṭṭho mahāvarāho viya aññena iriyāpathena yāpetuṃ asakkonto niddāyanasīlo samparivattasāyī, tadā so ‘‘aniccaṃ dukkhaṃ anattā’’ti tīṇi lakkhaṇāni manasikātuṃ na sakkoti. Tesaṃ amanasikārā mandapañño punappunaṃ gabbhaṃ upeti, gabbhāvāsato na parimuccatevāti. Taṃ sutvā dāsakatthero saṃvegajāto vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.51.74, 80-84) –

17. Therein, ‘sluggish’ means overcome by sloth and torpor; for what torpor overcomes, sloth also overcomes. ‘When’ means at which time. ‘A glutton’ means one with a large meal, like one of those such as Āharahatthaka, Alaṃsāṭaka, Tatthavaṭṭaka, Kākamāsaka, or Bhuttavamitaka. ‘A sleeper’ means one who is disposed to sleeping. ‘Lying down rolling about’ shows that, having lain down rolling over and over, he is devoted to the pleasure of lying down, the pleasure of his side, and the pleasure of drowsiness. ‘Nourished on fodder’ means nourished and filled with pig-feed such as bran. For a domestic pig, being raised from a young age, becomes large-bodied and, unable to exit the house, just lies sleeping, rolling over and over under beds and so on. This is what is said: when a person is sluggish and a glutton, nourished on fodder like a great boar, unable to maintain himself in any other posture, disposed to sleeping and lying down rolling about, then he is unable to pay attention to the three characteristics: ‘impermanent, suffering, non-self.’ Due to not paying attention to them, he is of dull wisdom and enters a womb again and again; he is not freed from dwelling in the womb. Hearing that, Elder Dāsaka, with a sense of spiritual urgency arisen, established insight and before long realized arahantship. Therefore it is said in the Apadāna:

‘‘Ajito nāma sambuddho, himavante vasī tadā;

Caraṇena ca sampanno, samādhikusalo muni.

“A Sambuddha named Ajita, at that time dwelt in the Himālaya; he was a sage endowed with virtuous conduct and skilled in concentration.”

‘‘Suvaṇṇavaṇṇe sambuddhe, āhutīnaṃ paṭiggahe;

Rathiyaṃ paṭipajjante, ambaphalamadāsahaṃ.

“When the golden-hued Sambuddha, a worthy recipient of offerings, was walking along the road, I gave a mango fruit.”

‘‘Ekanavute ito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Ninety-one eons ago from this one, for the fruit I gave then, I know of no bad destination; this is the fruit of that gift of fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā thero imāya gāthāya maṃ bhagavā ovadi, ‘‘ayaṃ gāthā mayhaṃ aṅkusabhūtā’’ti tameva gāthaṃ paccudāhāsi. Tayidaṃ therassa parivattāhāranayena aññābyākaraṇaṃ jātaṃ.

Having attained arahantship, the elder recited that very same verse, thinking, “The Blessed One admonished me with this verse; this verse was my goad.” Thus, this became the elder’s declaration of final knowledge by way of the method of transference.

Dāsakattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse of Elder Dāsaka is concluded.

8. Siṅgālapituttheragāthāvaṇṇanā

8. The Commentary on the Verse of Elder Siṅgālapitā

Ahu buddhassa dāyādoti siṅgālakapituttherassa gāthā. Kā uppatti? So kira ito catunavute kappe sataraṃsiṃ nāma paccekasambuddhaṃ piṇḍāya carantaṃ disvā pasannamānaso vanditvā attano hatthagataṃ tālaphalaṃ adāsi. Tena puññakammena devaloke nibbatto aparāparaṃ [Pg.87] puññāni katvā sugatīsuyeva saṃsaranto kassapassa bhagavato kāle manussayoniyaṃ nibbatto sāsane paṭiladdhasaddho hutvā pabbajitvā aṭṭhikasaññaṃ bhāvesi. Puna imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbattitvā vayappatto dārapariggahaṃ katvā ekaṃ puttaṃ labhitvā tassa ‘‘siṅgālako’’ti nāmaṃ akāsi. Tena naṃ siṅgālakapitāti voharanti. So aparabhāge gharabandhanaṃ pahāya sāsane pabbaji. Tassa bhagavā ajjhāsayaṃ olokento aṭṭhikasaññākammaṭṭhānaṃ adāsi. So taṃ gahetvā bhaggesu viharati susumāragire bhesakaḷāvane, athassa tasmiṃ vane adhivatthā devatā ussāhajananatthaṃ ‘‘bhāvanāphalaṃ nacirasseva hatthagataṃ karissatī’’ti imamatthaṃ aññāpadesena vibhāventī ‘‘ahu buddhassa dāyādo’’ti gāthaṃ abhāsi.

"He was an heir of the Buddha": this is the verse of the Elder Siṅgālakapitu. What is its origin? It is said that ninety-four aeons ago from the present, he saw a Paccekabuddha named Sataraṃsi wandering for almsfood and, with a serene mind, paid homage and offered a palm fruit that was in his hand. Through that meritorious deed, he was reborn in the world of the devas. Subsequently performing meritorious deeds again and again and wandering only in happy destinations, during the time of the Blessed One Kassapa, he was reborn in the human realm. Having gained faith in the Dispensation, he went forth and developed the perception of a skeleton. Again, during this Buddha-era, he was reborn in a good family in Sāvatthī. Having come of age, he took a wife and had a son, whom he named "Siṅgālaka." For that reason, they called him Siṅgālakapitā. In later life, abandoning the bonds of the household, he went forth in the Dispensation. The Blessed One, discerning his inclination, gave him the meditation subject of the perception of a skeleton. Taking it, he dwelt among the Bhaggas on Mount Susumāra in the Bhesakaḷā Forest. Then, a deity dwelling in that forest, wishing to generate enthusiasm in him, revealed this meaning by way of allusion, thinking, "The fruit of his meditation will soon be within his grasp," and spoke this verse: "He was an heir of the Buddha."

18. Tattha ahūti hoti, vattamānatthe hi idaṃ atītakālavacanaṃ. Buddhassāti sabbaññubuddhassa. Dāyādoti dhammadāyādo navavidhassa lokuttaradhammadāyassa attano sammāpaṭipattiyā ādāyako gaṇhanako. Atha vā ahūti ahosi. Evaṃnāmassa buddhassa dāyādabhāve koci vibandho idāneva bhavissatīti adhippāyo. Tenāha ‘‘maññehaṃ kāmarāgaṃ so, khippameva vahissatī’’ti. Bhesakaḷāvaneti bhesakena nāma yakkhena labhitattā pariggahitattā, bhesakaḷānaṃ vā kaṭṭhādīnaṃ bahulatāya ‘‘bhesakaḷāvana’’nti laddhanāme araññe. Tassa bhikkhuno buddhassa dāyādabhāve kāraṇaṃ vadanto ‘‘kevalaṃ aṭṭhisaññāya, apharī pathaviṃ ima’’nti āha. Tattha kevalanti sakalaṃ anavasesaṃ. Aṭṭhisaññāyāti aṭṭhikabhāvanāya. Apharīti ‘‘aṭṭhī’’ti adhimuccanavasena patthari. Pathavinti attabhāvapathaviṃ. Attabhāvo hi idha ‘‘pathavī’’ti vutto ‘‘ko imaṃ pathaviṃ viccessatī’’tiādīsu viya. Maññehanti maññe ahaṃ. ‘‘Maññāha’’ntipi pāṭho. Soti so bhikkhu. Khippameva nacirasseva kāmarāgaṃ pahissati pajahissatīti maññe. Kasmā? Aṭṭhikasaññāya kāmarāgassa ujupaṭipakkhabhāvato. Idaṃ vuttaṃ hoti – yo ekasmiṃ padese laddhāya atthikasaññāya sakalaṃ attano sabbesaṃ vā attabhāvaṃ [Pg.88] ‘‘aṭṭhī’’tveva pharitvā ṭhito, so bhikkhu taṃ aṭṭhikajhānaṃ pādakaṃ katvā vipassanto nacireneva anāgāmimaggena kāmarāgaṃ, sabbaṃ vā kāmanaṭṭhena ‘‘kāmo’’, rañjanaṭṭhena ‘‘rāgo’’ti ca laddhanāmaṃ taṇhaṃ aggamaggena pajahissatīti. Imaṃ gāthaṃ sutvā so thero ‘‘ayaṃ devatā mayhaṃ ussāhajananatthaṃ evamāhā’’ti appaṭivānavīriyaṃ adhiṭṭhāya vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.85-90) –

18. Therein, 'ahū' means 'is' (hoti), for this past-tense word is used in the present sense. 'Buddhassa' refers to the Omniscient Buddha. 'Dāyādo' means an heir to the Dhamma, one who receives and acquires the ninefold supramundane Dhamma through his own correct practice. Alternatively, 'ahū' means 'was' (ahosi). The intention is that there will now be no obstacle to his being an heir of such a Buddha. Therefore, it is said: "I think that he will quickly sweep away sensual lust." 'Bhesakaḷāvaneti' refers to a forest named 'Bhesakaḷāvana' because it was obtained and occupied by a yakkha named Bhesaka, or because of the abundance of Bhesakaḷā wood and so on. Stating the reason for that monk being an heir to the Buddha, it is said: "Through the perception of bones alone, he suffused this earth." Therein, 'kevalaṃ' means entirely, without remainder. 'Aṭṭhisaññāya' means by the cultivation of the perception of bones. 'Apharī' means he spread it out by way of resolving, "Bones." 'Pathaviṃ' means the earth of his own person. For here, one's own person is called 'earth,' as in passages like, "Who shall conquer this earth?" 'Maññehaṃ' means 'I think.' There is also the reading 'Maññāhaṃ.' 'So' means that monk. I think that 'khippameva,' very quickly, he will abandon sensual lust. Why? Because the perception of bones is the direct opposite of sensual lust. This is what is meant: a monk who, having acquired the perception of bones in one area, abides having suffused his entire person, or the persons of all, with the thought "Bones,"—that monk, making that bone-jhāna his foundation and practicing insight, will before long abandon sensual lust with the path of non-returning, or he will abandon all craving—which is named 'kāma' in the sense of desiring and 'rāga' in the sense of lusting—with the highest path. Having heard this verse, that elder thought, "This deity spoke thus to generate enthusiasm in me," and undertaking his practice with unwavering energy, he developed insight and attained arahantship. Therefore, it is said in the Apadāna:

‘‘Sataraṃsī nāma bhagavā, sayambhū aparājito;

Vivekā uṭṭhahitvāna, gocarāyābhinikkhami.

"The Blessed One named Sataraṃsi, the Self-Awakened, the Unconquered; having arisen from seclusion, went forth for his alms round."

‘‘Phalahattho ahaṃ disvā, upagacchiṃ narāsabhaṃ;

Pasannacitto sumano, tālaphalamadāsahaṃ.

"Seeing him, I, with fruit in hand, approached the bull of men; with a serene and joyful mind, I gave a palm fruit."

‘‘Catunnavutito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

"Ninety-four aeons ago, when I gave that fruit; I know of no unhappy destination since. This is the fruit of the gift of fruit."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up… the Buddha’s teaching has been done."

Arahattaṃ pana patvā tāya devatāya vuttavacanaṃ patimānento tameva gāthaṃ udānavasena abhāsi. Tadevassa therassa aññābyākaraṇaṃ ahosīti.

Having attained Arahantship, honoring the words spoken by that deity, he uttered that very verse as an inspired utterance. That indeed was the elder's declaration of final knowledge.

Siṅgālapituttheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verse of the Elder Siṅgālakapitu is concluded.

9. Kulattheragāthāvaṇṇanā

9. The Commentary on the Verse of the Elder Kula

Udakañhi nayantīti āyasmato kulattherassa gāthā. Kā uppatti? Ayaṃ kira thero pubbepi vivaṭṭūpanissayaṃ bahuṃ kusalaṃ upacinitvā adhikārasampanno vipassiṃ bhagavantaṃ ākāse gacchantaṃ disvā pasannamānaso nāḷikeraphalaṃ dātukāmo aṭṭhāsi. Satthā tassa cittaṃ ñatvā otaritvā paṭiggaṇhi. So ativiya pasannacitto hutvā teneva saddhāpaṭilābhena satthāraṃ upasaṅkamitvā pabbajjaṃ yāci, satthā aññataraṃ bhikkhuṃ [Pg.89] āṇāpesi – ‘‘imaṃ purisaṃ pabbājehī’’ti. So pabbajitvā laddhūpasampado samaṇadhammaṃ katvā tato cuto chapi buddhantarāni devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti. Kulotissa nāmaṃ ahosi. So vayappatto sāsane laddhappasādo bhagavato santike pabbajitvā vikkhepabahulatāya visesaṃ nibbattetuṃ nāsakkhi. Athekadivasaṃ gāmaṃ piṇḍāya pavisanto antarāmagge bhūmiṃ khaṇitvā udakavāhakaṃ katvā icchiticchitaṭṭhāne udakaṃ nente purise disvā taṃ sallakkhetvā gāmaṃ paviṭṭho aññataraṃ usukāraṃ usudaṇḍakaṃ usuyante pakkhipitvā akkhikoṭiyā oloketvā ujuṃ karontaṃ disvā tampi sallakkhetvā gacchanto purato gantvā araneminābhiādike rathacakkāvayave tacchante tacchake disvā tampi sallakkhetvā vihāraṃ pavisitvā katabhattakicco pattacīvaraṃ paṭisāmetvā divāvihāre nisinno attanā diṭṭhanimittāni upamābhāvena gahetvā attano cittadamane upanento ‘‘acetanaṃ udakampi manussā icchikicchitaṭṭhānaṃ nayanti tathā acetanaṃ vaṅkampi saradaṇḍaṃ upāyena namento ujuṃ karonti, tathā acetanaṃ kaṭṭhakaḷiṅgarādiṃ tacchakā nemiādivasena vaṅkaṃ ujuñca karonti. Atha kasmā ahaṃ sakacittaṃ ujuṃ na karissāmī’’ti cintetvā vipassanaṃ paṭṭhapetvā ghaṭento vāyamanto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.91-99) –

"Indeed, they lead water": this is the verse of the Venerable Elder Kula. What is its origin? It is said that this elder, in a past life, having accumulated much merit that was a supporting condition for liberation and being endowed with the necessary qualifications, saw the Blessed One Vipassī traveling through the sky and, with a serene mind, stood wishing to offer a coconut. The Teacher, knowing his thought, descended and accepted it. He, being exceedingly serene in mind, through that very gain of faith, approached the Teacher and asked for the going forth. The Teacher commanded a certain monk, "Go forth this man." Having gone forth and received the higher ordination, he fulfilled the duties of a recluse. Passing away from there, he wandered among devas and humans for six Buddha-intervals. During this Buddha-era, he was reborn in a brahmin family in Sāvatthī. His name was Kula. Having come of age and gained faith in the Dispensation, he went forth in the presence of the Blessed One, but due to much distraction, he was unable to bring about any distinction. Then one day, while entering a village for almsfood, he saw on the way men who were digging the earth, making an irrigation channel, and leading the water to whatever place they wished. Noting this, he entered the village. He saw a fletcher who, having placed an arrow-shaft in a straightening tool, was looking with the corner of his eye and making it straight. Noting this as well and proceeding on, he saw carpenters ahead of him shaping the components of a chariot wheel, such as the felloe, spokes, and hub. Noting this as well, he entered the monastery. Having finished his meal and put away his bowl and robe, he sat down for his day's abiding. Taking the signs he had seen as similes, he applied them to the taming of his own mind: "People lead even insentient water to any place they wish. Likewise, by means of a device, they make even a crooked, insentient arrow-shaft straight. Likewise, carpenters make insentient pieces of wood crooked or straight for things like wheel-rims. Why, then, should I not make my own mind straight?" Thinking thus, he established insight, and by striving and making an effort, he attained arahantship before long. Therefore, it is said in the Apadāna:

‘‘Nagare bandhumatiyā, ārāmiko ahaṃ tadā;

Addasaṃ virajaṃ buddhaṃ, gacchantaṃ anilañjase.

"In the city of Bandhumatī, I was a park-keeper then; I saw the dust-free Buddha, traveling on the path of the wind."

‘‘Nāḷikeraphalaṃ gayha, buddhaseṭṭhassadāsahaṃ;

Ākāse ṭhitako santo, paṭiggaṇhi mahāyaso.

"Taking a coconut fruit, I gave it to the best of Buddhas; standing in the sky, the greatly renowned one accepted it."

‘‘Vittisañjanano mayhaṃ, diṭṭhadhammasukhāvaho;

Phalaṃ buddhassa datvāna, vippasannena cetasā.

"Generating joy for me, bringing happiness in this very life; having given the fruit to the Buddha with an utterly serene mind,"

‘‘Adhigacchiṃ tadā pītiṃ, vipulañca sukhuttamaṃ;

Uppajjateva ratanaṃ, nibbattassa tahiṃ tahiṃ.

Then I attained joy, abundant and supreme bliss; indeed, treasure arose for me wherever I was reborn.

‘‘Ekanavutito [Pg.90] kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

Ninety-one aeons ago, when I gave that fruit, I have not known a woeful state; this is the fruit of giving a fruit.

‘‘Dibbacakkhu visuddhaṃ me, samādhikusalo ahaṃ;

Abhiññāpāramippatto, phaladānassidaṃ phalaṃ.

My divine eye is purified; I am skilled in concentration. I have attained the perfection of direct knowledges; this is the fruit of giving a fruit.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been done.

Evaṃ yāni nimittāni aṅkuse katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi, tehi saddhiṃ attano cittadamanaṃ saṃsanditvā aññaṃ byākaronto ‘‘udakañhi nayanti nettikā’’ti gāthaṃ abhāsi.

Thus, having made these similes a goad, developing insight, he attained Arahantship. Comparing his own taming of the mind with those examples, he made a further declaration, reciting the verse: “Irrigators indeed guide water…”

19. Tattha udakaṃ hīti hi-saddo nipātamattaṃ. Nayantīti pathaviyā taṃ taṃ thalaṭṭhānaṃ khaṇitvā ninnaṭṭhānaṃ pūretvā mātikaṃ vā katvā rukkhadoṇiṃ vā ṭhapetvā attano icchiticchitaṭṭhānaṃ nenti. Tathā te nentīti nettikā. Tejananti kaṇḍaṃ. Idaṃ vuttaṃ hoti – nettikā attano ruciyā icchiticchitaṭṭhānaṃ udakaṃ nayanti, usukārāpi tāpetvā tejanaṃ namayanti ujuṃ karonti. Namanavasena tacchakā nemiādīnaṃ atthāya tacchantā dāruṃ namayanti attano ruciyā ujuṃ vā vaṅkaṃ vā karonti. Evaṃ ettakaṃ ārammaṇaṃ katvā subbatā yathāsamādinnena sīlādinā sundaravatā dhīrā sotāpattimaggādīnaṃ uppādentā attānaṃ damenti, arahattaṃ pana pattesu ekantadantā nāma hontīti.

19. Therein, in 'udakaṃ hi,' the word 'hi' is merely a particle. 'They guide' means that by digging up high ground on the earth and filling in low ground, or by making a channel, or by placing a wooden trough, they lead the water to whatever place they wish. Because they lead it thus, they are called 'leaders' (irrigators). 'Tejana' means an arrow. This is what is meant: irrigators, according to their liking, guide water to any place they wish; fletchers, by heating it, bend the arrow-shaft and make it straight. By way of bending, carpenters, while shaping wood for the purpose of wheel-rims and so on, bend the wood, making it straight or crooked according to their liking. In the same way, the wise, of good vows, with virtue and so on well-undertaken as they are, having made this much their object of meditation, tame themselves while giving rise to the path of stream-entry and so on. But when they have attained Arahantship, they are called 'completely tamed'.

Kulattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Kula is concluded.

10. Ajitattheragāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Ajita

Maraṇe me bhayaṃ natthīti āyasmato ajitattherassa gāthā. Kā uppatti? So kira ekanavute kappe vipassiṃ bhagavantaṃ passitvā pasannacitto kapitthaphalaṃ adāsi. Tato parampi taṃ taṃ puññaṃ katvā devamanussesu saṃsaranto imasmiṃ kappe anuppanne eva amhākaṃ satthari sāvatthiyaṃ mahākosalarañño aggāsaniyassa brāhmaṇassa putto hutvā nibbatti. Tassa ajitoti nāmaṃ ahosi. Tasmiñca samaye [Pg.91] sāvatthivāsī bāvarī nāma brāhmaṇo tīhi mahāpurisalakkhaṇehi samannāgato tiṇṇaṃ vedānaṃ pāragū sāvatthito nikkhamitvā tāpasapabbajjaṃ pabbajitvā godhāvarītīre kapitthārāme vasati. Atha ajito tassa santike pabbajito atthakāmāya devatāya coditena bāvarinā satthu santikaṃ pesito tissametteyyādīhi saddhiṃ bhagavantaṃ upasaṅkamitvā manasāva pañhe pucchitvā tesu vissajjitesu pasannacitto satthu santike pabbajitvā kammaṭṭhānaṃ gahetvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.7-11) –

“For me there is no fear of death” is the verse of the venerable Elder Ajita. What is its origin? It is said that ninety-one aeons ago, having seen the Blessed One Vipassī, with a confident mind he gave a wood-apple fruit. Thereafter, performing this and that merit, wandering among gods and humans, in this aeon, before our Teacher had arisen, he was reborn in Sāvatthī as the son of a brahmin who was the chief counselor to King Mahākosala. His name was Ajita. And at that time, a brahmin from Sāvatthī named Bāvarī, endowed with the three marks of a great man and a master of the three Vedas, left Sāvatthī, went forth into the ascetic life, and dwelt in a wood-apple hermitage on the bank of the Godhāvarī river. Then Ajita, having gone forth in his presence, was sent by Bāvarī—who had been urged by a deity desiring his welfare—to the Teacher. Approaching the Blessed One together with Tissametteyya and others, he asked questions with his mind alone. When these were answered, with a confident mind, he went forth in the Teacher's presence, took up a meditation subject, developed insight, and attained Arahantship. Therefore it was said in the Apadāna:

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;

Rathiyaṃ paṭipajjantaṃ, kapitthaṃ adadiṃ phalaṃ.

Seeing the Perfectly Enlightened One, of golden complexion, worthy of offerings, walking along the street, I gave a wood-apple fruit.

‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ dadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

Ninety-one aeons ago, when I gave that fruit, I have not known a woeful state; this is the fruit of giving a fruit.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's Dispensation has been fulfilled.

Arahattaṃ pana patto sīhanādaṃ nadanto ‘‘maraṇe me bhayaṃ natthī’’ti gāthaṃ abhāsi.

Having attained Arahantship, roaring a lion's roar, he spoke the verse: “For me there is no fear of death.”

20. Tattha maraṇeti maraṇanimittaṃ maraṇahetu. Meti mayhaṃ, bhayaṃ natthi ucchinnabhavamūlatāya parikkhīṇajātikattā. Anucchinnabhavamūlānañhi ‘‘kīdisī nu kho mayhaṃ āyatiṃ uppattī’’ti maraṇato bhayaṃ bhaveyya. Nikantīti apekkhā taṇhā, sā natthi jīvite suparimadditasaṅkhāratāya upādānakkhandhānaṃ dukkhāsārakādibhāvena suṭṭhu upaṭṭhahanato. Evaṃbhūto cāhaṃ sandehaṃ sarīraṃ, sakaṃ vā dehaṃ dehasaṅkhātaṃ dukkhabhāraṃ nikkhipissāmi chaḍḍessāmi, nikkhipanto ca ‘‘‘iminā sarīrakena sādhetabbaṃ sādhitaṃ, idāni taṃ ekaṃsena chaḍḍanīyamevā’ti paññāvepullappattiyā sampajāno sativepullappattiyā paṭissato nikkhipissāmī’’ti. Imaṃ pana gāthaṃ vatvā thero jhānaṃ samāpajjitvā tadanantaraṃ parinibbāyīti.

20. Therein, 'of death' means on account of death, for the reason of death. 'For me' means for me. 'There is no fear' because the root of existence has been cut off, because rebirth has been exhausted. For those whose root of existence has not been cut off, there would indeed be fear of death, thinking, “Of what kind will my future birth be?” 'Longing' means craving of attachment; that does not exist in regard to life, because formations have been thoroughly crushed, and because the aggregates of clinging are well-established as being suffering, without substance, and so on. Being thus, I will lay down this aggregate of a body, or my own body, this burden of suffering designated as a body; I will cast it off. And in laying it down, thinking, 'What was to be accomplished by this body has been accomplished; now it is to be cast off completely,' I will lay it down, fully aware through having attained the fullness of wisdom, and mindful through having attained the fullness of mindfulness. Having spoken this verse, the Elder entered into jhāna and immediately after that, he attained final Nibbāna.

Ajitattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Ajita is concluded.

Dutiyavaggavaṇṇanā niṭṭhitā.

The Commentary on the Second Chapter is concluded.

3. Tatiyavaggo

3. The Third Chapter

1. Nigrodhattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Nigrodha

Nāhaṃ [Pg.92] bhayassa bhāyāmīti āyasmato nigrodhattherassa gāthā. Kā uppatti? Ayaṃ kira ito aṭṭhārase kappasate brāhmaṇamahāsālakule nibbattitvā vayappatto kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā gharabandhanaṃ pahāya araññāyatanaṃ pavisitvā aññatarasmiṃ sālavane paṇṇasālaṃ katvā tāpasapabbajaṃ pabbajitvā vanamūlaphalāhāro vasati. Tena samayena piyadassī nāma sammāsambuddho loke uppajjitvā sadevakassa lokassa dhammāmatavassena kilesasantāpaṃ nibbāpento ekadivasaṃ tāpase anukampāya taṃ sālavanaṃ pavisitvā nirodhasamāpattiṃ samāpanno. Tāpaso vanamūlaphalatthāya gacchanto bhagavantaṃ disvā pasannamānaso pupphitasāladaṇḍasākhāyo gahetvā sālamaṇḍapaṃ katvā taṃ sabbatthakameva sālapupphehi sañchādetvā bhagavantaṃ vanditvā pītisomanassavaseneva āhāratthāyapi agantvā namassamāno aṭṭhāsi. Satthā nirodhato vuṭṭhāya tassa anukampāya ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi, ‘‘bhikkhusaṅghepi cittaṃ pasādessatī’’ti. Tāvadeva bhikkhusaṅgho āgato. So bhikkhusaṅghampi disvā pasannamānaso vanditvā añjaliṃ paggayha aṭṭhāsi. Satthā sitassa pātukaraṇāpadesena tassa bhāviniṃ sampattiṃ pakāsento dhammaṃ kathetvā pakkāmi saddhiṃ bhikkhusaṅghena. So tena puññakammena devamanussesuyeva saṃsaranto vivaṭṭūpanissayaṃ bahuṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālakule nibbatti, nigrodhotissa nāmaṃ ahosi. So jetavanapaṭiggahaṇadivase buddhānubhāvadassanena sañjātappasādo pabbajitvā vipassanaṃ ārabhitvā nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.49.190-220) –

“I do not fear what is fearful” is the verse of the venerable Elder Nigrodha. What is its origin? It is said that eighteen hundred aeons ago, he was born into a great and wealthy brahmin family. Having come of age, seeing the danger in sensual pleasures and the benefit in renunciation, he abandoned the fetters of the home, entered the wilderness, and in a certain sāla grove, he built a leaf-hut, went forth into the ascetic life, and lived on the roots and fruits of the forest. At that time, the Perfectly Enlightened One named Piyadassī arose in the world and, with the rain of the deathless Dhamma, extinguished the fever of defilements for the world with its gods. One day, out of compassion for the ascetics, he entered that sāla grove and entered the attainment of cessation. The ascetic, while going for forest roots and fruits, saw the Blessed One and, with a confident mind, took flowering sāla branches, made a sāla pavilion, covered it completely with sāla flowers, and paid homage to the Blessed One. Out of joy and gladness, he did not even go for food but stood there paying respects. The Teacher, having emerged from cessation, out of compassion for him, thought, “Let the Saṅgha of monks come,” and, “He will also make his mind confident towards the Saṅgha of monks.” At that very moment, the Saṅgha of monks arrived. Seeing the Saṅgha of monks as well, with a confident mind, he paid homage and stood with his hands raised in reverence. The Teacher, on the pretext of revealing a smile, indicating his future success, taught the Dhamma and departed with the Saṅgha of monks. Through that meritorious deed, wandering only among gods and humans, he accumulated much wholesome karma that was a support for liberation. In this Buddha-era, he was reborn in Sāvatthī into a great and wealthy brahmin family; his name was Nigrodha. On the day of the dedication of the Jeta Grove, with confidence arisen from seeing the Buddha's power, he went forth, began insight meditation, and in no long time became endowed with the six direct knowledges. Therefore it was said in the Apadāna:

‘‘Ajjhogāhetvā sālavanaṃ, sukato assamo mama;

Sālapupphehi sañchanno, vasāmi vipine tadā.

Having entered the sāla forest, my hermitage was well-made; covered with sāla flowers, I dwelt in the woods then.

‘‘Piyadassī [Pg.93] ca bhagavā, sayambhū aggapuggalo;

Vivekakāmo sambuddho, sālavanamupāgami.

And the Blessed One Piyadassī, the Self-become, the foremost person, the Perfectly Enlightened One desiring seclusion, approached the sāla forest.

‘‘Assamā abhinikkhamma, pavanaṃ agamāsahaṃ;

Mūlaphalaṃ gavesanto, āhindāmi vane tadā.

Leaving the hermitage, I went to the forest; seeking roots and fruits, I wandered in the woods then.

‘‘Tatthaddasāsiṃ sambuddhaṃ, piyadassiṃ mahāyasaṃ;

Sunisinnaṃ samāpannaṃ, virocantaṃ mahāvane.

There I saw the Perfectly Enlightened One, Piyadassī of great fame, well-seated, in attainment, shining in the great forest.

‘‘Catudaṇḍe ṭhapetvāna, buddhassa uparī ahaṃ;

Maṇḍapaṃ sukataṃ katvā, sālapupphehi chādayiṃ.

Having placed four poles, I made a well-constructed pavilion over the Buddha and covered it with sāla flowers.

‘‘Sattāhaṃ dhārayitvāna, maṇḍapaṃ sālachāditaṃ;

Tattha cittaṃ pasādetvā, buddhaseṭṭhamavandahaṃ.

Having maintained for seven days the pavilion covered with sāla, there, with a serene mind, I paid homage to the supreme Buddha.

‘‘Bhagavā tamhi samaye, vuṭṭhahitvā samādhito;

Yugamattaṃ pekkhamāno, nisīdi purisuttamo.

The Blessed One at that time, the supreme among men, rising from his concentration and gazing a yoke's length, sat down.

‘‘Sāvako varuṇo nāma, piyadassissa satthuno;

Vasīsatasahassehi, upagacchi vināyakaṃ.

A disciple named Varuṇa, of the Teacher Piyadassī, approached the Leader with a hundred thousand who had attained mastery.

‘‘Piyadassī ca bhagavā, lokajeṭṭho narāsabho;

Bhikkhusaṅghe nisīditvā, sitaṃ pātukarī jino.

And the Blessed One Piyadassī, foremost in the world, a bull among men, seated amidst the Saṅgha of bhikkhus, the Conqueror, revealed a smile.

‘‘Anuruddho upaṭṭhāko, piyadassissa satthuno;

Ekaṃsaṃ cīvaraṃ katvā, apucchittha mahāmuniṃ.

Anuruddha, the attendant of the Teacher Piyadassī, having arranged his robe over one shoulder, asked the Great Sage:

‘‘Ko nu kho bhagavā hetu, sitakammassa satthuno;

Kāraṇe vijjamānamhi, satthā pātukare sitaṃ.

“What, indeed, O Blessed One, is the cause for the Teacher’s act of smiling? When a reason is present, the Teacher reveals a smile.”

‘‘Sattāhaṃ sālacchadanaṃ, yo me dhāresi māṇavo;

Tassa kammaṃ saritvāna, sitaṃ pātukariṃ ahaṃ.

“The youth who for seven days maintained a sāla covering for me—recalling his deed, I revealed a smile.”

‘‘Anokāsaṃ na passāmi, yattha puññaṃ vipaccati;

Devaloke manusse vā, okāsova na sammati.

“I see no place where this merit would not ripen; whether in the world of devas or of humans, no such opportunity is found.”

‘‘Devaloke vasantassa, puññakammasamaṅgino;

Yāvatā parisā tassa, sālacchannā bhavissati.

“For one dwelling in the world of devas, endowed with meritorious kamma, his entire assembly will be covered with sāla.”

‘‘Tattha [Pg.94] dibbehi naccehi, gītehi vāditehi ca;

Ramissati sadā santo, puññakammasamāhito.

“There, ever serene and composed through meritorious kamma, he will delight in divine dances, songs, and music.”

‘‘Yāvatā parisā tassa, gandhagandhī bhavissati;

Sālassa pupphavasso ca, pavassissati tāvade.

“His entire assembly will be fragrant with scents, and at that very moment, a rain of sāla flowers will shower down.”

‘‘Tato cutoyaṃ manujo, mānusaṃ āgamissati;

Idhāpi sālacchadanaṃ, sabbakālaṃ dharissati.

“Having passed away from there, this person will come to the human realm. Here too, he will always have a sāla covering.”

‘‘Idha naccañca gītañca, sammatāḷasamāhitaṃ;

Parivāressanti maṃ niccaṃ, buddhapūjāyidaṃ phalaṃ.

“Here, dance and song, accompanied by cymbals and rhythm, will constantly surround me. This is the fruit of worshipping the Buddha.”

‘‘Uggacchante ca sūriye, sālavassaṃ pavassate;

Puññakammena saṃyuttaṃ, vassate sabbakālikaṃ.

“When the sun is rising, a rain of sāla showers down; connected with meritorious kamma, it rains at all times.”

‘‘Aṭṭhārase kappasate, okkākakulasambhavo;

Gotamo nāma nāmena, satthā loke bhavissati.

“In eighteen hundred aeons from now, one born in the Okkāka lineage, Gotama by name, will be the Teacher in the world.”

‘‘Tassa dhamme sudāyādo, oraso dhammanimmito;

Sabbāsave pariññāya, nibbāyissatināsavo.

“A true heir to his Dhamma, a legitimate son created by the Dhamma, having fully comprehended all the taints, he, being taintless, will attain Nibbāna.”

‘‘Dhammaṃ abhisamentassa, sālacchannaṃ bhavissati;

Citake jhāyamānassa, chadanaṃ tattha hessati.

“For him, while realizing the Dhamma, there will be a sāla covering; and while he is being consumed on the funeral pyre, there will be a covering there.”

‘‘Vipākaṃ kittayitvāna, piyadassī mahāmuni;

Parisāya dhammaṃ desesi, tappento dhammavuṭṭhiyā.

Having proclaimed the fruition, Piyadassī, the Great Sage, taught the Dhamma to the assembly, satisfying them with a rain of Dhamma.

‘‘Tiṃsakappāni devesu, devarajjamakārayiṃ;

Saṭṭhi ca sattakkhattuñca, cakkavattī ahosahaṃ.

“For thirty aeons I exercised sovereignty among the devas; and sixty-seven times I was a wheel-turning monarch.”

‘‘Devalokā idhāgantvā, labhāmi vipulaṃ sukhaṃ;

Idhāpi sālacchadanaṃ, maṇḍapassa idaṃ phalaṃ.

“Having come here from the world of devas, I obtain abundant happiness. Here too, I have a sāla covering; this is the fruit of the pavilion.”

‘‘Ayaṃ pacchimako mayhaṃ, carimo vattate bhavo;

Idhāpi sālacchadanaṃ, hessati sabbakālikaṃ.

“This is my last, my final existence. Here too, the sāla covering will be everlasting.”

‘‘Mahāmuniṃ tosayitvā, gotamaṃ sakyapuṅgavaṃ;

Pattomhi acalaṃ ṭhānaṃ, hitvā jayaparājayaṃ.

“Having satisfied the Great Sage, Gotama, the bull among the Sakyans, I have attained the unshakeable state, having abandoned victory and defeat.”

‘‘Aṭṭhārase [Pg.95] kappasate, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In the eighteen hundred aeons since I worshipped that Buddha, I know of no bad destination; this is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgova bandhanaṃ chetvā, viharāmi anāsavo.

“My defilements are burned up, all states of existence are uprooted; like a great elephant having broken its bonds, I dwell free of taints.”

‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Truly, my coming to the presence of the supreme Buddha was a fortunate one. The three knowledges have been attained; the Buddha’s Dispensation has been fulfilled.”

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

“The four analytical knowledges, and also the eight liberations, the six higher knowledges have been realized; the Buddha’s Dispensation has been fulfilled.”

Evaṃ pana chaḷabhiñño hutvā phalasukhena vītināmento sāsanassa niyyānikabhāvavibhāvanatthaṃ aññābyākaraṇavasena ‘‘nāhaṃ bhayassa bhāyāmī’’ti gāthaṃ abhāsi.

Thus, having become endowed with the six higher knowledges and spending his time in the bliss of fruition, in order to demonstrate the liberating nature of the Dispensation, he spoke the verse, ‘I do not fear what is to be feared,’ by way of a declaration of final knowledge.

21. Tattha bhāyanti etasmāti bhayaṃ, jātijarādi. Bhayassāti nissakke sāmivacanaṃ, bhayato bhāyitabbanimittaṃ jātijarāmaraṇādinā hetunā nāhaṃ bhāyāmīti attho. Tattha kāraṇamāha ‘‘satthā no amatassa kovido’’ti. Amhākaṃ satthā amate kusalo veneyyānaṃ amatadāne cheko. Yattha bhayaṃ nāvatiṭṭhatīti yasmiṃ nibbāne yathāvuttaṃ bhayaṃ na tiṭṭhati okāsaṃ na labhati. Tenāti tato nibbānato. Vajantīti abhayaṭṭhānameva gacchanti. Nibbānañhi abhayaṭṭhānaṃ nāma. Kena pana vajantīti āha ‘‘maggena vajanti bhikkhavo’’ti, aṭṭhaṅgikena ariyamaggena satthu ovādakaraṇā bhikkhū saṃsāre bhayassa ikkhanakāti attho. Yatthāti vā yaṃ nimittaṃ yassa ariyamaggassa adhigamahetu attānuvādādikaṃ pañcavīsatividhampi bhayaṃ nāvatiṭṭhati patiṭṭhaṃ na labhati, tena ariyena maggena vajanti abhayaṭṭhānaṃ satthu sāsane bhikkhū, tena maggena ahampi gato, tasmā nāhaṃ bhayassa bhāyāmīti thero aññaṃ byākāsi.

21. Herein, ‘fear’ (bhaya) is that from which they fear (bhāyanti), namely, birth, aging, and so forth. The phrase ‘of fear’ (bhayassa) is a genitive used in the sense of an ablative; the meaning is: ‘I do not fear out of fear (bhayato), that is, for the reason that should be feared (bhāyitabbanimittaṃ), namely birth, aging, death, and so on.’ Therein, he states the reason: ‘Our Teacher is skilled in the Deathless.’ Our Teacher is skilled in the Deathless, clever in bestowing the Deathless upon those who can be trained. ‘Where fear does not remain’ means that Nibbāna in which the aforesaid fear does not stand, finds no opportunity. ‘By that’ (tena) means from that Nibbāna. ‘They go’ (vajanti) means they go to the very state of fearlessness. For Nibbāna is indeed called the state of fearlessness. But by what do they go? He says, ‘The bhikkhus go by the path.’ The meaning is: by the Noble Eightfold Path, the bhikkhus, who act upon the Teacher’s instruction, are those who see fear in saṃsāra. Or, ‘where’ (yattha) means on account of which, for which reason—that is, because of the attainment of the Noble Path—the twenty-five kinds of fear, such as self-reproach, do not remain, do not find a footing. By that Noble Path the bhikkhus in the Teacher’s Dispensation go to the state of fearlessness. By that path I too have gone; therefore, ‘I do not fear what is to be feared.’ Thus the Elder declared his final knowledge.

Nigrodhattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of Elder Nigrodha is complete.

2. Cittakattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Cittaka

Nīlāsugīvāti [Pg.96] āyasmato cittakattherassa gāthā. Kā uppatti? So kira padumuttarabuddhakālato paṭṭhāya vivaṭṭūpanissayaṃ kusalaṃ ācinanto ito ekanavute kappe manussayoniyaṃ nibbattitvā viññuttaṃ patto vipassiṃ bhagavantaṃ passitvā pasannamānaso pupphehi pūjaṃ katvā vanditvā ‘‘santadhammena nāma ettha bhavitabba’’nti satthari nibbāne ca adhimucci. So tena puññakammena tato cuto tāvatiṃsabhavane nibbatto aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa putto hutvā nibbatti cittako nāma nāmena. So bhagavati rājagahaṃ gantvā veḷuvane viharante satthāraṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā araññāyatanaṃ pavisitvā bhāvanānuyutto jhānaṃ nibbattetvā jhānapādakaṃ vipassanaṃ vaḍḍhetvā nacireneva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.1-7) –

“Nīlāsugīva” is the verse of the venerable Elder Cittaka. What is its origin? It is said that from the time of the Buddha Padumuttara, he accumulated wholesome karma that was a supporting condition for the rolling back of saṃsāra. Ninety-one aeons ago from now, having been reborn in a human womb and having reached discernment, he saw the Blessed One Vipassī. With a confident mind, he made an offering of flowers, paid homage, and became resolved upon the Teacher and upon Nibbāna, thinking, “There must be here what is called the peaceful Dhamma.” Through that meritorious kamma, having passed away from there, he was reborn in the Tāvatiṃsa heaven. Performing meritorious deeds again and again, wandering among devas and humans, in this Buddha-era he was reborn as the son of a wealthy brahmin in Rājagaha, and was named Cittaka. When the Blessed One went to Rājagaha and was dwelling in the Veḷuvana, he approached the Teacher, heard the Dhamma, gained faith, and went forth. Having taken a meditation subject suitable to his disposition, he entered a forest abode and, being devoted to meditation, he produced the jhānas. Having developed insight with jhāna as its basis, in no long time he attained Arahantship. Therefore it was said in the Apadāna:

‘‘Kaṇikāraṃva jotantaṃ, nisinnaṃ pabbatantare;

Addasaṃ virajaṃ buddhaṃ, vipassiṃ lokanāyakaṃ.

“Shining like a kaṇikāra tree, seated in a mountain cleft, I saw the dustless Buddha, Vipassī, the leader of the world.”

‘‘Tīṇi kiṅkaṇipupphāni, paggayha abhiropayiṃ;

Sambuddhaṃ abhipūjetvā, gacchāmi dakkhiṇāmukho.

“Taking up three kiṅkaṇi flowers, I placed them as an offering. Having worshipped the Perfectly Enlightened One, I departed, facing south.”

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsaṃ agacchahaṃ.

“By that well-done deed, and by my intentions and aspirations, having abandoned the human body, I went to the Tāvatiṃsa heaven.”

‘‘Ekanavute ito kappe, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In the ninety-first aeon from now, when I worshipped the Buddha, I have known no bad destination; this is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… (and so on) … the Buddha’s Dispensation has been fulfilled.”

Arahattaṃ pana patvā satthāraṃ vandituṃ rājagahaṃ upagato tattha bhikkhūhi ‘‘kiṃ, āvuso, araññe appamatto vihāsī’’ti puṭṭho attano appamādavihāranivedanena aññaṃ byākaronto ‘‘nīlāsugīvā’’ti gāthaṃ abhāsi.

Having attained arahantship, he went to Rājagaha to pay respects to the Teacher. There, when asked by the monks, “Friend, did you dwell diligently in the forest?” he, indicating his own diligent dwelling, declared his final knowledge by speaking the verse beginning, “Nīlāsugīvā.”

22. Tattha [Pg.97] nīlāsugīvāti nīlasugīvā, gāthāsukhatthañhettha dīgho kato, rājivantatāya sundarāya gīvāya samannāgatoti attho. Te yebhuyyena ca nīlavaṇṇatāya nīlā. Sobhanakaṇṭhatāya sugīvā. Sikhinoti matthake jātāya sikhāya sassirikabhāvena sikhino. Morāti mayūrā. Kārambhiyanti kārambarukkhe. Kārambhiyanti vā tassa vanassa nāmaṃ. Tasmā kārambhiyanti kārambhanāmake vaneti attho. Abhinadantīti pāvussakāle meghagajjitaṃ sutvā kekāsaddaṃ karontā utusampadāsiddhena sarena haṃsādike abhibhavantā viya nadanti. Teti te morā. Sītavātakīḷitāti sītena meghavātena sañjātakīḷitā madhuravassitaṃ vassantā. Suttanti bhattasammadavinodanatthaṃ sayitaṃ, kāyakilamathapaṭipassambhanāya vā anuññātavelāyaṃ supantaṃ. Jhāyanti samathavipassanājhānehi jhāyanasīlaṃ bhāvanānuyuttaṃ. Nibodhentīti pabodhenti. ‘‘Imepi nāma niddaṃ anupagantvā jāgarantā attanā kattabbaṃ karonti, kimaṅgaṃ panāha’’nti evaṃ sampajaññuppādanena sayanato vuṭṭhāpentīti adhippāyo.

22. Here, 'nīlāsugīvā' means blue-necked; the long vowel is used here for the sake of the verse's meter. The meaning is: endowed with a beautiful neck due to its stripes. For the most part, they are blue in color, thus 'nīlā.' Because of their beautiful throat, 'sugīvā.' 'Sikhino' means they are crested, being splendid by reason of the crest that has grown on their head. 'Morā' means peacocks. 'Kārambhiyanti' refers to the Kāramba tree. Or, 'Kārambhiyanti' is the name of that forest. Therefore, 'Kārambhiyanti' means in the forest named Kāramba. 'Abhinadanti' means that in the rainy season, upon hearing the thunder of the clouds, they make their 'kekā' sound, crying out as if surpassing geese and others with a voice perfected by the season's excellence. 'Te' means those peacocks. 'Sītavātakīḷitā' means, having begun to play in the cool monsoon wind, they utter sweet cries. 'Suttaṃ' refers to one who is lying down to dispel the drowsiness from a meal, or one who is sleeping at a permitted time to calm the body's fatigue. 'Jhāyanti' refers to one who is devoted to cultivation, with the nature of meditating through the absorptions of serenity and insight. 'Nibodhenti' means they awaken. The intention is: “Even these birds, not succumbing to sleep but remaining awake, do what they must do; what then of me?” Thus, by giving rise to clear comprehension, they cause one to rise from bed.

Cittakattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Cittaka is finished.

3. Gosālattheragāthāvaṇṇanā

3. The Commentary on the Verses of Elder Gosāla

Ahaṃ kho veḷugumbasminti āyasmato gosālattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ kusalaṃ ācinanto ito ekanavute kappe aññatarasmiṃ pabbate rukkhasākhāyaṃ olambamānaṃ paccekabuddhassa paṃsukūlacīvaraṃ disvā ‘‘arahaddhajo vatāya’’nti pasannacitto pupphehi pūjehi. So tena puññakammena tāvatiṃsabhavane nibbatto. Tato paṭṭhāya devamanussesuyeva saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe ibbhakule nibbatto gosālo nāma nāmena. Soṇena pana koṭikaṇṇena kataparicayattā tassa pabbajitabhāvaṃ sutvā ‘‘sopi nāma mahāvibhavo pabbajissati[Pg.98], kimaṅgaṃ panāha’’nti sañjātasaṃvego bhagavato santike pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā sappāyaṃ vasanaṭṭhānaṃ gavesanto attano jātagāmassa avidūre ekasmiṃ sānupabbate vihāsi. Tassa mātā divase divase bhikkhaṃ deti. Athekadivasaṃ gāmaṃ piṇḍāya paviṭṭhassa mātā madhusakkharābhisaṅkhataṃ pāyāsaṃ adāsi. So taṃ gahetvā tassa pabbatassa chāyāyaṃ aññatarassa veḷugumbassa mūle nisīditvā paribhuñjitvā dhovitapattapāṇī vipassanaṃ ārabhi. Bhojanasappāyalābhena kāyacittānaṃ kallatāya samāhito udayabbayañāṇādike tikkhe sūre vahante appakasireneva vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā bhāvanaṃ matthakaṃ pāpento saha paṭisambhidāhi arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.50.8-14) –

“I am indeed in the bamboo thicket” is the verse of the Venerable Elder Gosāla. What is its origin? He too, having made his aspiration under past Buddhas and accumulating wholesome karma that served as a condition for liberation here and there, ninety-one eons ago, on a certain mountain, saw a rag-robe of a Paccekabuddha hanging from a tree branch. With a mind filled with faith, thinking, “This is indeed the banner of an Arahant!” he worshipped it with flowers. Through that meritorious deed, he was reborn in the Tāvatiṃsa heaven. From then on, wandering only through the realms of gods and humans, in this Buddha’s dispensation, he was born in the land of Magadha into a wealthy family, and was named Gosāla. Having been acquainted with Soṇa Koṭikaṇṇa, upon hearing of his going forth, he thought, “Even he, so greatly wealthy, will go forth; what then of me?” Stirred by a sense of urgency, he went forth in the presence of the Blessed One, took up a meditation subject suitable to his temperament, and seeking a suitable dwelling place, he dwelled on a certain mountain slope not far from his native village. His mother gave him alms day by day. Then one day, when he had entered the village for alms, his mother gave him milk-rice porridge prepared with honey and sugar. Taking it, he sat at the foot of a certain bamboo grove in the shade of that mountain, ate it, and having washed his bowl and hands, he began insight meditation. Due to receiving suitable food, his body and mind became pliant. Being concentrated, with the knowledges of arising and passing away and so on being sharp, swift, and proceeding well, he diligently developed insight without much difficulty. Progressing through the stages of the path, he brought his cultivation to its culmination and realized arahantship together with the analytical knowledges. Thus it is said in the Apadāna:

‘‘Himavantassa avidūre, udaṅgaṇo nāma pabbato;

Tatthaddasaṃ paṃsukūlaṃ, dumaggamhi vilambitaṃ.

“Not far from the Himālaya, there is a mountain named Udaṅgaṇa; there I saw a rag-robe, hanging on a treetop.

‘‘Tīṇi kiṅkaṇipupphāni, ocinitvānahaṃ tadā;

Heṭṭhā pahaṭṭhena cittena, paṃsukūlaṃ apūjayiṃ.

“Having plucked three kiṅkaṇi flowers then, with a joyful mind I worshipped the rag-robe from below.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsaṃ agacchahaṃ.

“By that well-done deed, and by my intention and aspiration, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Ekanavute ito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, pūjitvā arahaddhajaṃ.

“In the ninety-first eon from now, when I performed that deed, I do not know of an unhappy destination, having worshipped the banner of the Arahant.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana adhigantvā diṭṭhadhammasukhavihāratthaṃ pabbatasānumeva gantukāmo attano paṭipattiṃ pavedento ‘‘ahaṃ kho veḷugumbasmi’’nti gāthaṃ abhāsi.

Having attained arahantship and desiring to go to that same mountain slope for the sake of a pleasant abiding in this very life, he, declaring his own practice, uttered the verse beginning, “I am indeed in the bamboo thicket.”

23. Tattha veḷugumbasminti veḷugacchassa samīpe, tassa chāyāyaṃ. Bhutvāna madhupāyasanti madhupasittapāyāsaṃ bhuñjitvā. Padakkhiṇanti padakkhiṇaggāhena, satthu ovādassa sammā sampaṭicchanenāti attho. Sammasanto khandhānaṃ udayabbayanti pañcannaṃ upādānakkhandhānaṃ udayabbayañca vipassanto, yadipi idāni [Pg.99] katakicco, phalasamāpattiṃ pana samāpajjituṃ vipassanaṃ paṭṭhapentoti adhippāyo. Sānuṃ paṭigamissāmīti pubbe mayā vutthapabbatasānumeva uddissa gacchissāmi. Vivekamanubrūhayanti paṭipassaddhivivekaṃ phalasamāpattikāyavivekañca paribrūhayanto, tassa vā paribrūhanahetu gamissāmīti. Evaṃ pana vatvā thero tattheva gato, ayameva ca imassa therassa aññābyākaraṇagāthā ahosi.

23. Herein, `veḷugumbasmiṃ` means near a bamboo grove, in its shade. `Bhutvāna madhupāyasaṃ` means having eaten milk-rice porridge poured with honey. `Padakkhiṇaṃ` means by taking what is excellent, that is, by properly receiving the Teacher’s instruction; this is the meaning. `Sammasanto khandhānaṃ udayabbayaṃ` means contemplating the arising and passing away of the five aggregates of clinging; although he has now done what was to be done, the intention is that he establishes insight in order to enter fruition attainment. `Sānuṃ paṭigamissāmi` means “I will go, aiming for that same mountain slope where I previously dwelt.” `Vivekamanubrūhayaṃ` means developing the seclusion of calming, fruition attainment, and bodily seclusion; or, “I will go for the sake of developing that seclusion.” Having spoken thus, the Elder went right there, and this very verse was this Elder’s declaration of final knowledge.

Gosālattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Gosāla is concluded.

4. Sugandhattheragāthāvaṇṇanā

4. The Commentary on the Verses of Elder Sugandha

Anuvassiko pabbajitoti āyasmato sugandhattherassa gāthā. Kā uppatti? So kira ito dvānavute kappe tissassa nāma sammāsambuddhassa kāle manussayoniyaṃ nibbattitvā viññutaṃ patto migabyadhanena araññe vicarati. Satthā tassa anukampāya padavaḷañjaṃ dassetvā gato. So satthu padacetiyāni disvā purimabuddhesu katādhikāratāya ‘‘sadevake loke aggapuggalassa imāni padānī’’ti pītisomanassajāto koraṇḍakapupphāni gahetvā pūjaṃ katvā cittaṃ pasādesi. So tena puññakammena devaloke nibbattitvā tato cuto aparāparaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle kuṭumbiko hutvā satthu bhikkhusaṅghassa ca mahādānaṃ pavattetvā gandhakuṭiṃ mahagghagositacandanaṃ pisitvā tena paribhaṇḍaṃ katvā patthanaṃ paṭṭhapesi – ‘‘nibbattanibbattaṭṭhāne mayhaṃ sarīraṃ evaṃsugandhaṃ hotū’’ti. Evaṃ aññānipi tattha tattha bhave bahūni puññakammāni katvā sugatīsu eva parivattamāno imasmiṃ buddhuppāde sāvatthiyaṃ vibhavasampannassa brāhmaṇassa gehe nibbatti. Nibbattassa ca tassa mātukucchigatakālato paṭṭhāya mātu sarīraṃ sakalampi gehaṃ surabhigandhaṃ vāyati. Jātadivase pana visesato paramasugandhaṃ sāmantagehesupi vāyateva. Tassa mātāpitaro ‘‘amhākaṃ putto attanāva attano nāmaṃ gahetvā āgato’’ti sugandhotveva nāmaṃ akaṃsu. So anupubbena vayappatto [Pg.100] mahāselattheraṃ disvā tassa santike dhammaṃ sutvā pabbajitvā vipassanāya kammaṃ karonto sattāhabbhantare eva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.15-24) –

“Anuvassiko pabbajito” is the verse of the Elder Sugandha. What is its origin? It is said that ninety-two aeons ago, during the time of the Perfectly Self-Enlightened One named Tissa, he was born in the human realm and, having attained discernment, wandered in the forest as a deer hunter. Out of compassion for him, the Teacher showed his footprint and departed. Seeing the shrines of the Teacher’s footprints, due to having made aspirations in the time of previous Buddhas, he thought, “These are the footprints of the foremost person in the world with its devas,” and, filled with joy and gladness, he took koraṇḍaka flowers, made an offering, and gladdened his mind. Through that meritorious deed, he was reborn in the deva world. After passing away from there, he continued performing meritorious deeds, wandering between the deva and human realms. During the time of the Blessed One Kassapa, he became a householder and provided great alms to the Buddha and the Saṅgha of bhikkhus. Having ground expensive gosīta sandalwood, he plastered the fragrance chamber with it and made the aspiration: “Wherever I am reborn, may my body be so fragrant.” Thus, having performed many other meritorious deeds in various existences, he continued revolving only in good destinations. In this Buddha’s Dispensation, he was born in Sāvatthī in the house of a prosperous brahmin. From the moment he was in his mother’s womb, her entire body and the whole house exuded a sweet fragrance. On the day of his birth, an especially sublime fragrance spread even to the surrounding houses. His parents, thinking, “Our son has come having brought his own name,” named him Sugandha. In due course, having come of age, he saw the Elder Mahāsela, heard the Dhamma in his presence, and went forth. Practicing insight meditation, he attained arahantship within seven days. Therefore it is said in the Apadāna (Ap. Th. 2.50.15–24):

‘‘Vanakammiko pure āsiṃ, pitumātumatenahaṃ;

Pasumārena jīvāmi, kusalaṃ me na vijjati.

“Formerly, I was a hunter in the forest; at my parents’ behest, I made my living by slaughtering animals; no merit was found in me.

‘‘Mama āsayasāmantā, tisso lokagganāyako;

Padāni tīṇi dassesi, anukampāya cakkhumā.

“Near my dwelling, Tissa, the world’s supreme guide, the One with Vision, showed me three footprints out of compassion.

‘‘Akkante ca pade disvā, tissanāmassa satthuno;

Haṭṭho haṭṭhena cittena, pade cittaṃ pasādayiṃ.

“Seeing the footprints where the Teacher named Tissa had trod, joyful, with a gladdened heart, I inspired faith at the sight of those footprints.

‘‘Koraṇḍaṃ pupphitaṃ disvā, pādapaṃ dharaṇīruhaṃ;

Sakosakaṃ gahetvāna, padaseṭṭhaṃ apūjayiṃ.

“Seeing a flowering koraṇḍaka, a tree growing from the earth, I took its blossoms, calyx and all, and worshipped the most excellent footprint.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by my volition and aspirations, having abandoned my human body, I went to the Tāvatiṃsa heaven.

‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;

Koraṇḍakachavī homi, suppabhāso bhavāmahaṃ.

“Whatever womb I was reborn into, whether divine or human, I had skin like a koraṇḍaka flower; I was exceedingly radiant.

‘‘Dvenavute ito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, padapūjāyidaṃ phalaṃ.

“In the ninety-two aeons since I performed that deed then, I have known no bad destination; this is the fruit of worshipping the footprint.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā aññaṃ byākaronto ‘‘anuvassiko pabbajito’’ti imaṃ gāthaṃ abhāsi.

But having attained arahantship and declaring his final knowledge, he spoke this verse: “Anuvassiko pabbajito…”

24. Tattha anuvassikoti anugato upagato vassaṃ anuvasso, anuvassova anuvassiko. Pabbajitoti pabbajjaṃ upagato, pabbajito hutvā upagatavassamatto ekavassikoti attho. Atha vā anugataṃ pacchāgataṃ apagataṃ vassaṃ anuvassaṃ, taṃ assa atthīti anuvassiko. Yassa pabbajitassa vassaṃ aparipuṇṇatāya na gaṇanūpagataṃ, so evaṃ vutto, tasmā [Pg.101] avassikoti vuttaṃ hoti. Passa dhammasudhammatanti tava satthu dhammassa sudhammabhāvaṃ svākkhātataṃ ekantaniyyānikataṃ passa, yattha anuvassiko tuvaṃ pabbajito. Pubbenivāsañāṇaṃ dibbacakkhuñāṇaṃ āsavakkhayañāṇanti tisso vijjā tayā anuppattā sacchikatā, tato eva kataṃ buddhassa sāsanaṃ sammāsambuddhassa sāsanaṃ anusiṭṭhi ovādo anusikkhitoti katakiccataṃ nissāya pītisomanassajāto thero attānaṃ paraṃ viya katvā vadatīti.

24. Herein, `anuvassika` means `anuvassa`, one who has entered upon the rains-residence; `anuvassa` itself means `anuvassika`. `Pabbajita` means one who has undertaken the going forth; having gone forth and completed just one rains-residence, this is the meaning of `ekavassika` (of one rains-residence). Alternatively, `anuvassa` refers to a rains-residence that is past, gone, departed; one who has this is an `anuvassika`. One who has gone forth, but whose rains-residence is incomplete and thus not counted, is called this; therefore, it means `avassika` (without a rains-residence). ‘See the excellence of the Dhamma’ means: see the excellent nature of your Teacher’s Dhamma, its quality of being well-proclaimed and leading to certain liberation, wherein you, an `anuvassika`, have gone forth. The three knowledges—knowledge of the recollection of past lives, knowledge of the divine eye, and knowledge of the destruction of the taints—have been attained and realized by you. Therefore, ‘the Buddha’s teaching has been fulfilled,’ meaning the instruction and advice of the Perfectly Self-Enlightened One’s Dispensation has been followed. Relying on this fulfillment of the task, the Elder, filled with joy and gladness, speaks as if addressing another.

Sugandhattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sugandha is concluded.

5. Nandiyattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Nandiya

Obhāsajātanti āyasmato nandiyattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle satthari parinibbute cetiye candanasārena vedikaṃ kāretvā uḷāraṃ pūjāsakkāraṃ pavattesi. Tato paṭṭhāya ajjhāsayasampanno hutvā tattha tattha vivaṭṭūpanissayaṃ bahuṃ puññakammaṃ ācinitvā devesu ca manussesu ca saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sakyarājakule nibbatti. Tassa mātāpitaro nandiṃ janento jātoti nandiyoti nāmaṃ akaṃsu. So vayappatto anuruddhādīsu satthu santike pabbajantesu sayampi pabbajitvā vipassanāya kammaṃ karonto katādhikāratāya nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.15-20) –

The verse beginning “Obhāsajātaṃ” is by the Elder Nandiya. What is its origin? It is said that in the time of the Blessed One Padumuttara, after the Teacher had attained final Nibbāna, he had a railing made of sandalwood essence constructed around the cetiya and performed a grand offering and homage. From then on, being endowed with firm resolve, he accumulated much merit in various places, merit that was a supporting condition for liberation. Wandering among devas and humans, he was reborn in this Buddha’s Dispensation in the Sakyan royal family at Kapilavatthu. Because he was born bringing joy, his parents named him Nandiya. When he came of age, seeing Anuruddha and others go forth in the presence of the Teacher, he himself also went forth. Applying himself to insight meditation, he quickly attained arahantship due to his previously made aspirations. Thus it is said in the Apadāna (Ap. Th. 1.15.15-20):

‘‘Padumuttaro nāma jino, lokajeṭṭho narāsabho;

Jalitvā aggikhandhova, sambuddho parinibbuto.

“The Conqueror named Padumuttara, eldest in the world, a bull among men, having blazed like a mass of fire, that Perfectly Self-Enlightened One attained final Nibbāna.

‘‘Nibbute ca mahāvīre, thūpo vitthāriko ahu;

Dūratova upaṭṭhenti, dhātugehavaruttame.

“When the Great Hero had attained final Nibbāna, a vast stupa came to be. From afar, people came to attend upon that most excellent relic-shrine.

‘‘Pasannacitto sumano, akaṃ candanavedikaṃ;

Dissati thūpakhandho ca, thūpānucchaviko tadā.

“With a serene and gladdened mind, I made a sandalwood railing. The mass of the stupa was visible, and my work was then befitting the stupa.

‘‘Bhave [Pg.102] nibbattamānamhi, devatte atha mānuse.Omattaṃ me na passāmi, pubbakammassidaṃ phalaṃ.

“Being reborn in existence, whether as a deva or a human, I saw no inferiority in myself; this is the fruit of a past deed.

‘‘Pañcadasakappasate, ito aṭṭha janā ahuṃ;

Sabbe samattanāmā te cakkavattī mahabbalā.

“One thousand five hundred aeons ago from now, there were eight people, all named Samatta; they were mighty wheel-turning monarchs.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā anuruddhattherādīhi saddhiṃ pācīnavaṃsamigadāye viharante imasmiṃ there ekadivasaṃ māro pāpimā bhiṃsāpetukāmo tassa bheravarūpaṃ dasseti. Thero taṃ ‘‘māro aya’’nti ñatvā ‘‘pāpima, ye māradheyyaṃ vītivattā, tesaṃ tava kiriyā kiṃ karissati, tatonidānaṃ pana tvaṃ eva vighātaṃ anatthaṃ pāpuṇissasī’’ti dassento ‘‘obhāsajātaṃ phalaga’’nti gāthaṃ abhāsi.

However, having attained arahantship, while this elder was dwelling in the Eastern Bamboo Grove Deer Park with the Elder Anuruddha and others, one day Māra the Evil One, wishing to frighten him, showed him a terrifying form. The Elder, recognizing him as Māra, spoke the verse beginning “Obhāsajātaṃ phalagaṃ” to show him: ‘O Evil One, what can your actions do to those who have transcended Māra’s realm? On the contrary, from this cause you yourself will meet only with trouble and ruin.’”

25. Tattha obhāsajātanti ñāṇobhāsena jātobhāsaṃ aggamaggañāṇassa adhigatattā. Tena anavasesato kilesandhakārassa vihataviddhaṃsitabhāvato ativiya pabhassaranti attho. Phalaganti phalaṃ gataṃ upagataṃ, aggaphalañāṇasahitanti adhippāyo. Cittanti khīṇāsavassa cittaṃ sāmaññena vadati. Tenāha ‘‘abhiṇhaso’’ti. Tañhi nirodhaninnatāya khīṇāsavānaṃ niccakappaṃ arahattaphalasamāpattisamāpajjanato ‘‘phalena sahita’’nti vattabbataṃ arahati. Tādisanti tathārūpaṃ, arahantanti attho. Āsajjāti visodhetvā paribhuyya. Kaṇhāti māraṃ ālapati, so hi kaṇhakammattā kaṇhābhijātitāya ca ‘‘kaṇho’’ti vuccati. Dukkhaṃ nigacchasīti idha kucchianuppavesādinā niratthakaṃ kāyaparissamaṃ dukkhaṃ, samparāye ca appatikāraṃ apāyadukkhaṃ upagamissasi pāpuṇissasi. Taṃ sutvā māro ‘‘jānāti maṃ samaṇo’’ti tatthevantaradhāyīti.

25. Here, 'obhāsajātaṃ' (radiant with light) means the radiance born of the light of knowledge, because the supreme path-knowledge has been attained. Therefore, because the darkness of defilements has been utterly destroyed and dispelled, it is exceedingly brilliant—this is the meaning. 'Phalagaṃ' (gone to the fruit) means gone to, attained the fruit; the intention is that it is accompanied by the knowledge of the supreme fruit. 'Cittaṃ' (mind) generally refers to the mind of one whose taints are destroyed. Therefore, it is said 'abhiṇhaso' (constantly). For the minds of those whose taints are destroyed, being inclined towards cessation, constantly entering the attainment of the fruit of arahantship, it is indeed worthy of being called 'accompanied by the fruit.' 'Tādisaṃ' (such a one) means one of such a nature; the meaning is an arahant. 'Āsajja' (assault) means having purified and overcome. 'Kaṇha' (Dark One) addresses Māra, for he is called 'Kaṇha' due to his dark deeds and his dark birth. 'Dukkhaṃ nigacchasi' (you will meet suffering) means here the useless bodily torment of entering a womb, etc., and in the future, you will undergo the irremediable suffering of the lower realms. Hearing that, Māra thought, 'This ascetic knows me,' and vanished on the spot.

Nandiyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nandiya is concluded.

6. Abhayattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Abhaya

Sutvā [Pg.103] subhāsitaṃ vācanti āyasmato abhayattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato sāsane pabbajitvā dhammakathiko hutvā dhammakathanakāle paṭhamaṃ catūhi gāthāhi bhagavantaṃ abhitthavitvā pacchā dhammaṃ kathesi. Tenassa puññakammabalena kappānaṃ satasahassaṃ apāyapaṭisandhi nāma nāhosi. Tathā hi vuttaṃ –

“Having heard the well-spoken word”—this is the verse of the Venerable Elder Abhaya. What is its origin? It is said that he, having gone forth in the dispensation of the Blessed One Padumuttara, became a Dhamma preacher, and when preaching the Dhamma, he first praised the Blessed One with four verses, and afterwards preached the Dhamma. By the power of that meritorious deed, for a hundred thousand eons there was no rebirth for him in the lower realms. For thus it was said:

‘‘Abhitthavitvā padumuttaraṃ jinaṃ, pasannacitto abhayo sayambhuṃ;

Na gacchi kappāni apāyabhūmiṃ, satasahassāni uḷārasaddho’’ti. (apa. thera 2.55.221)

“Having extolled Padumuttara, the Conqueror, the Self-existent One, Abhaya, with a serene mind, did not go to the lower realms for a hundred thousand eons, being one of great faith.”

Khettasampattiyādīhi tassa ca pubbapacchimasanniṭṭhānacetanānaṃ ativiya uḷārabhāvena so aparimeyyo puññābhisando kusalābhisando tādiso ahosi. ‘‘Acintiye pasannānaṃ, vipāko hoti acintiyo’’ti (apa. thera 1.1.82) hi vuttaṃ. Tattha tattha hi bhave upacitaṃ puññaṃ tassa upatthambhakamahosi. Tathā hi so vipassissa bhagavato ketakapupphehi pūjamakāsi. Evaṃ uḷārehi puññavisesehi sugatīsu eva saṃsaranto imasmiṃ buddhuppāde rañño bimbisārassa putto hutvā nibbatti. Abhayotissa nāmaṃ ahosi. Tassa uppatti parato āvi bhavissati. So nigaṇṭhena nāṭaputtena ubhatokoṭikaṃ pañhaṃ sikkhāpetvā ‘‘imaṃ pañhaṃ pucchitvā samaṇassa gotamassa vādaṃ āropehī’’ti vissajjito bhagavantaṃ upasaṅkamitvā taṃ pañhaṃ pucchitvā tassa pañhassa anekaṃsabyākaraṇabhāve bhagavatā kathite nigaṇṭhānaṃ parājayaṃ, satthu ca sammāsambuddhabhāvaṃ viditvā upāsakattaṃ paṭivedesi. Tato raññe bimbisāre kālaṅkate sañjātasaṃvego sāsane pabbajitvā tālacchiggaḷūpamasuttadesanāya sotāpanno hutvā puna vipassanaṃ ārabhitvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.52.17-22) –

By the excellence of his fields and other factors, and by the exceedingly lofty nature of his initial and subsequent volitions, that immeasurable stream of merit, that stream of wholesomeness, was of such a kind. For thus it was said: “For those who are serene towards the unthinkable, the result is unthinkable.” Indeed, the merit he had accumulated in various existences became a great support for him. Thus, he made an offering of ketaka flowers to the Blessed One Vipassī. Wandering through happy destinies due to such outstanding merits, he was reborn in this Buddha-era as the son of King Bimbisāra. His name was Abhaya. His birth will be revealed later. Having been taught a two-edged question by the Nigaṇṭha Nāṭaputta and dispatched with the instruction, “Ask this question and impute a doctrine to the ascetic Gotama,” he approached the Blessed One, posed that question, and when the Blessed One explained the indeterminacy of that question, he recognized the defeat of the Nigaṇṭhas and the perfectly self-enlightened nature of the Teacher, and declared himself a lay follower. Then, after King Bimbisāra had passed away, stirred by a sense of urgency, he went forth into the Dispensation. Upon hearing the teaching of the Sutta on the Simile of the Hole in the Yoke, he became a stream-enterer. Then, resuming his insight practice, he realized arahantship. Thus, it is said in the Apadāna:

‘‘Vinatānadiyā tīre, vihāsi purisuttamo;

Addasaṃ virajaṃ buddhaṃ, ekaggaṃ susamāhitaṃ.

“On the bank of the Vinatā River, the supreme person abided; I saw the stainless Buddha, concentrated and perfectly composed.”

‘‘Madhugandhassa [Pg.104] pupphena, ketakassa ahaṃ tadā;

Pasannacitto sumano, buddhaseṭṭhamapūjayiṃ.

“With a sweet-smelling ketaka flower, at that time, with a serene mind, joyful, I honored the supreme Buddha.”

‘‘Ekanavute ito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-one eons ago from now, when I offered that flower, I have not known a bad destination; this is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā attano paṭipattikittanena aññaṃ byākaronto ‘‘sutvā subhāsitaṃ vāca’’nti gāthaṃ abhāsi.

However, having attained arahantship, declaring his final knowledge by praising his own practice, he spoke the verse: “Having heard the well-spoken word.”

26. Tattha sutvāti sotaṃ odahitvā, sotadvārānusārena upadhāretvā. Subhāsitanti suṭṭhu bhāsitaṃ, sammadeva bhāsitaṃ, sammāsambuddhabhāvato mahākāruṇikatāya ca kiñci avisaṃvādetvā yathādhippetassa atthassa ekantato sādhanavasena bhāsitaṃ catusaccavibhāvanīyadhammakathaṃ. Na hi saccavinimuttā bhagavato dhammadesanā atthi. Buddhassāti sabbaññubuddhassa. Ādiccabandhunoti ādiccavaṃse sambhūtattā ādicco bandhu etassāti ādiccabandhu, bhagavā. Tassa ādiccabandhuno. Ādiccassa vā bandhūti ādiccabandhu, bhagavā. Tassa bhagavato orasaputtabhāvato. Tenāha bhagavā –

26. There, “having heard” means having lent an ear, having paid attention through the ear-door. “Well-spoken” means excellently spoken, rightly spoken, spoken by the Perfectly Self-Enlightened One out of great compassion without any falsehood, spoken entirely for the purpose of accomplishing the intended meaning—a Dhamma-talk that elucidates the four truths. Indeed, there is no teaching of the Blessed One that is devoid of truth. “Of the Buddha” means of the Omniscient Buddha. “Of the Kinsman of the Sun” means the Blessed One is the Kinsman of the Sun because he was born in the solar lineage, so the sun is his kinsman. Or, “kinsman of the sun” means the Blessed One, because of his being the sun's own son. Therefore, the Blessed One said:

‘‘Yo andhakāre tamasī pabhaṅkaro, verocano maṇḍalī uggatejo;

Mā rāhu gilī caramantalikkhe, pajaṃ mamaṃ rāhu pamuñca sūriya’’nti. (saṃ. ni. 1.91);

“He who is the dispeller of darkness in the blinding gloom, the radiant one, the possessor of a disk, of mighty power; may Rāhu not swallow him traveling in the sky; release my child, O Rāhu, the sun!”

Paccabyadhinti paṭivijjhiṃ. Hī-ti nipātamattaṃ. Nipuṇanti saṇhaṃ paramasukhumaṃ, nirodhasaccaṃ, catusaccameva vā. Hī-ti vā hetuatthe nipāto. Yasmā paccabyadhiṃ nipuṇaṃ catusaccaṃ, tasmā na dāni kiñci paṭivijjhitabbaṃ atthīti attho. Yathā kiṃ paṭivijjhīti āha ‘‘vālaggaṃ usunā yathā’’ti. Yathā sattadhā bhinnassa vālassa koṭiṃ susikkhito kusalo issāso usunā kaṇḍena avirajjhanto vijjheyya, evaṃ paccabyadhiṃ nipuṇaṃ ariyasaccanti yojanā.

“Paccabyadhiṃ” means “I penetrated.” “Hī” is merely a particle. “Nipuṇaṃ” means subtle, extremely refined, the truth of cessation, or indeed the four truths. Or, “hī” is a particle in the sense of cause. Because I have penetrated the subtle four truths, therefore now there is nothing more to be penetrated—this is the meaning. As to how I penetrated, he says, “like the tip of a hair with an arrow.” Just as a well-trained, skilled archer, without missing, might pierce the tip of a hair split sevenfold with an arrow, so I penetrated the subtle noble truths—this is the connection.

Abhayattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Abhaya is concluded.

7. Lomasakaṅgiyattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Lomasakaṅgiya

Dabbaṃ [Pg.105] kusanti āyasmato lomasakaṅgiyattherassa gāthā. Kā uppatti? So kira ito ekanavute kappe vipassiṃ bhagavantaṃ passitvā pasannamānaso nānāpupphehi pūjetvā tena puññakammena devaloke nibbatto puna aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto kassapassa bhagavato sāsane pabbajitvā samaṇadhammaṃ karoti. Tena ca samayena satthārā bhaddekarattapaṭipadāya kathitāya aññataro bhikkhu bhaddekarattasuttavasena tena sākacchaṃ karoti. So taṃ na sampāyāsi. Asampāyanto ‘‘ahaṃ anāgate tuyhaṃ bhaddekarattaṃ kathetuṃ samattho bhaveyya’’nti paṇidhānaṃ akāsi, itaro ‘‘puccheyya’’nti. Etesu paṭhamo ekaṃ buddhantaraṃ devamanussesu saṃsaritvā amhākaṃ bhagavato kāle kapilavatthusmiṃ sākiyarājakule nibbatti. Tassa sukhumālabhāvena soṇassa viya pādatalesu lomāni jātāni, tenassa lomasakaṅgiyoti nāmaṃ ahosi. Itaro devaloke nibbattitvā candanoti paññāyittha. Lomasakaṅgiyo anuruddhādīsu sakyakumāresu pabbajantesu pabbajituṃ na icchi. Atha naṃ saṃvejetuṃ candano devaputto upasaṅkamitvā bhaddekarattaṃ pucchi. Itaro ‘‘na jānāmī’’ti. Puna devaputto ‘‘atha kasmā tayā ‘bhaddekarattaṃ katheyya’nti saṅgaro kato, idāni pana nāmamattampi na jānāsī’’ti codesi. Itaro tena saddhiṃ bhagavantaṃ upasaṅkamitvā, ‘‘mayā kira, bhante, pubbe ‘imassa bhaddekarattaṃ kathessāmī’ti saṅgaro kato’’ti pucchi. Bhagavā ‘‘āma, kulaputta, kassapassa bhagavato kāle tayā evaṃ kata’’nti āha. Svāyamattho uparipaṇṇāsake āgatanayena vitthārato veditabbo. Atha lomasakaṅgiyo ‘‘tena hi, bhante, pabbājetha ma’’nti āha. Bhagavā ‘‘na, kho, tathāgatā mātāpitūhi ananuññātaṃ puttaṃ pabbājentī’’ti paṭikkhipi. So mātu santikaṃ gantvā ‘‘anujānāhi maṃ, amma, pabbajituṃ, pabbajissāmaha’’nti vatvā, mātarā ‘‘tāta, sukhumālo tvaṃ kathaṃ pabbajissasī’’ti vutte, ‘‘attano parissayasahanabhāvaṃ pakāsento ‘‘dabbaṃ kusaṃ poṭakila’’nti gāthaṃ abhāsi.

The verse of the Venerable Elder Lomasakaṅgiya, beginning with 'Dabbaṃ kusaṃ'. What is the origin? It is said that ninety-one eons ago, having seen the Blessed One Vipassī, with a joyful mind he honored Him with various flowers. By that meritorious deed, he was reborn in the heavenly world. Again and again, he performed meritorious deeds and wandered only in happy destinations, until, in the dispensation of the Blessed One Kassapa, he went forth and practiced the ascetic's way. And at that time, when the Teacher had spoken about the practice of the Excellent Night, a certain monk discussed it with him by way of the Bhaddekaratta Sutta. He could not comprehend it. Not comprehending it, he made the aspiration: 'May I be able to explain the Bhaddekaratta to you in the future.' The other made the aspiration: 'May I ask you about it.' Among these, the first one wandered among gods and humans for one Buddha-interval and was reborn in the Sakyan royal family of Kapilavatthu during the time of our Blessed One. Due to his delicate nature, hair grew on the soles of his feet like down, hence his name was Lomasakaṅgiya. The other was reborn in the heavenly world and became known as Candana. When the Sakyan princes like Anuruddha went forth, Lomasakaṅgiya did not wish to go forth. Then, to inspire him, the young god Candana approached and asked about the Bhaddekaratta. The other replied, 'I do not know.' Then the young god reproached him: 'Then why did you previously make the agreement, "I will explain the Bhaddekaratta," but now you do not even know its name?' The other then went with him to the Blessed One and asked, 'Venerable sir, is it true that in the past I made an agreement, "I will explain the Bhaddekaratta to him"?' The Blessed One replied, 'Yes, son of good family, during the time of the Blessed One Kassapa, you did so.' This detailed meaning should be understood according to the method explained in the Uparipaṇṇāsa. Then Lomasakaṅgiya said, 'Then, Venerable sir, ordain me.' The Blessed One refused, saying, 'Tathāgatas do not ordain a son without the permission of his parents.' He went to his mother and said, 'Mother, allow me to go forth; I will go forth.' When his mother said, 'Dear, you are so delicate, how will you go forth?' he declared his ability to endure hardships by reciting the verse: 'Dabbaṃ kusaṃ poṭakila.'

27. Tattha [Pg.106] dabbanti dabbatiṇamāha, yaṃ ‘‘saddulo’’tipi vuccati. Kusanti kusatiṇaṃ, yo ‘‘kāso’’ti vuccati. Poṭakilanti sakaṇṭakaṃ akaṇṭakañca gacchaṃ. Idha pana sakaṇṭakameva adhippetaṃ. Usīrādīni suviññeyyāni. Dabbādīni tiṇāni bīraṇatiṇāni pādehi akkantassāpi dukkhajanakāni gamanantarāyakarāni ca, tāni ca panāhaṃ urasā panudissāmi urasāpi apanessāmi. Evaṃ apanento taṃ nimittaṃ dukkhaṃ sahanto araññāyatane gumbantaraṃ pavisitvā samaṇadhammaṃ kātuṃ sakkhissāmi. Ko pana vādo pādehi akkamaneti dasseti. Vivekamanubrūhayanti kāyavivekaṃ cittavivekaṃ upadhivivekañca anubrūhayanto. Gaṇasaṅgaṇikañhi pahāya kāyavivekaṃ anubrūhayantasseva aṭṭhatiṃsāya ārammaṇesu yattha katthaci cittaṃ samādahantassa cittaviveko, na saṅgaṇikāratassa. Samāhitasseva vipassanāya kammaṃ karontassa samathavipassanañca yuganaddhaṃ karontassa kilesānaṃ khepanena upadhivivekādhigamo, na asamāhitassa. Tena vuttaṃ ‘‘vivekamanubrūhayanti kāyavivekaṃ cittavivekaṃ upadhivivekañca anubrūhayanto’’ti. Evaṃ pana puttena vutte mātā ‘‘tena hi, tāta, pabbajā’’ti anujāni. So bhagavantaṃ upasaṅkamitvā pabbajjaṃ yāci. Taṃ satthā pabbājesi. Taṃ pabbajitvā katapubbakiccaṃ kammaṭṭhānaṃ gahetvā araññaṃ pavisantaṃ bhikkhū āhaṃsu – ‘‘āvuso, tvaṃ sukhumālo kiṃ sakkhissasi araññe vasitu’’nti. So tesampi tameva gāthaṃ vatvā araññaṃ pavisitvā bhāvanaṃ anuyuñjanto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.52.23-27) –

27. There, 'dabba' refers to dabba grass, which is also called 'saddula'. 'Kusa' refers to kusa grass, which is called 'kāsa'. 'Poṭakila' refers to thorny and thornless bushes, but here only the thorny ones are intended. Usīra and the like are easily understood. Grasses like dabba, kusa, and bīraṇa grass cause pain even when trodden upon by feet and create obstacles to walking. Yet, I will push them aside with my chest; I will remove them even with my chest. Thus, while removing them and enduring the pain on that account, I will enter the thickets of the wilderness and be able to practice the ascetic’s duty. This shows: what need is there to speak of treading on them with the feet? 'Developing seclusion' means developing bodily seclusion, mental seclusion, and seclusion from attachments. For one who abandons the company of crowds and develops bodily seclusion, mental seclusion arises when the mind settles on any of the thirty-eight meditation objects—not for one who delights in company. Only for one who is concentrated, engaged in insight, or practicing serenity and insight in tandem, is the attainment of seclusion from attachments achieved through the destruction of defilements—not for one who is unconcentrated. Therefore, it is said: 'He develops seclusion—developing bodily seclusion, mental seclusion, and seclusion from attachments.' When the son spoke thus, his mother consented, saying, 'Then, dear one, go forth.' He approached the Blessed One and requested ordination. The Teacher ordained him. After going forth, having completed his preliminary duties, he took up a meditation subject and entered the forest. The monks said to him, 'Friend, you are delicate—how will you endure living in the wilderness?' He recited the same verse to them as well, entered the forest, devoted himself to meditation, and before long became one endowed with the sixfold higher knowledge. Thus, it is said in the Apadāna (Apadāna, Thera 2.52.23-27):

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;

Rathiyaṃ paṭipajjantaṃ, nānāpupphehi pūjayiṃ.

The gold-colored Perfectly Enlightened One, the receiver of offerings, walking along the street, I honored him with various flowers.

‘‘Ekanavutito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

Ninety-one eons ago, when I worshiped with a flower, I have not known a bad destination: this is the fruit of worshiping the Buddha.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up...the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā thero aññaṃ byākaronto taṃyeva gāthaṃ abhāsīti.

But having attained Arahantship, the Elder, while explaining something else, spoke that very verse.

Lomasakaṅgiyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Lomasakaṅgiya is completed.

8. Jambugāmiyaputtattheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Jambugāmiyaputta

Kacci [Pg.107] no vatthapasutoti āyasmato jambugāmiyaputtattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro hutvā tattha tattha vivaṭṭūpanissayaṃ kusalaṃ ācinanto ito ekatiṃse kappe vessabhussa bhagavato kāle ekadivasaṃ kiṃsukāni pupphāni disvā tāni pupphāni gahetvā buddhaguṇe anussaranto bhagavantaṃ uddissa ākāse khipanto pūjesi. So tena puññakammena tāvatiṃsesu nibbatto. Tato paraṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde campāyaṃ jambugāmiyassa nāma upāsakassa putto hutvā nibbatti. Tena puññakammena tāvatiṃsesu nibbatto. Tato paraṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde campāyaṃ jambugāmiyassa nāma upāsakassa putvā nibbatti. Tenassa jambugāmiyaputtotveva samaññā ahosi. So vayappatto bhagavato santike dhammaṃ sutvā paṭiladdhasaṃvego pabbajitvā katapubbakicco kammaṭṭhānaṃ gahetvā sākete añjanavane vasati. Athassa pitā ‘‘kiṃ nu kho mama putto sāsane abhirato viharati, udāhu no’’ti vīmaṃsanatthaṃ ‘‘kacci no vatthapasuto’’ti gāthaṃ likhitvā pesesi. So taṃ vācetvā, ‘‘pitā me pamādavihāraṃ āsaṅkati, ahañca ajjāpi puthujjanabhūmiṃ nātivatto’’ti saṃvegajāto ghaṭento vāyamanto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.50.25-30) –

'Are you not attached to robes?'—this is the verse of the Venerable Elder Jambugāmiyaputta. What is its origin? It is said that in the time of previous Buddhas, he had performed meritorious deeds and, accumulating wholesome deeds that were a basis for liberation, cultivated virtues here and there. Then, in the thirty-first aeon from now, during the time of the Blessed One Vessabhū, one day he saw some kimsuka flowers. Taking those flowers, he recollected the virtues of the Buddha and, dedicating them to the Blessed One, he tossed them into the sky as an offering. By that meritorious deed, he was reborn in Tāvatiṃsa. After that, performing more merits, he wandered through various deva and human realms until, in this Buddha’s Dispensation, he was born as the son of a lay follower named Jambugāmika in Campā. Thus, he was known as Jambugāmiyaputta. When he came of age, he heard the Dhamma from the Blessed One, and stirred by a sense of urgency, he went forth. Having fulfilled his preliminary duties, he took up a meditation subject and dwelt in the Añjana Grove near Sāketa. Then his father, wondering, 'Is my son truly devoted to the Dispensation or not?' sent him a verse to test him: 'Are you not attached to robes?' Upon reading it, he thought, 'My father suspects I am living heedlessly, and indeed, I have not yet transcended the state of an ordinary person.' Filled with urgency, he strove and exerted himself, and before long, he attained the six higher knowledges. Therefore, it is said in the Apadāna (Ap. Thera 2.50.25–30):

‘‘Kiṃsukaṃ pupphitaṃ disvā, paggahetvāna añjaliṃ;

Buddhaseṭṭhaṃ saritvāna, ākāse abhipūjayiṃ.

'Seeing the kimsuka tree in bloom, raising my joined palms; Remembering the Supreme Buddha, I worshipped him in the sky.'

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

'By that well-performed deed, and by my aspirations, Having abandoned the human body, I went to Tāvatiṃsa.'

‘‘Ekatiṃse ito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

Thirty-one aeons ago from now, for the deed I performed then, I have not known a woeful state; this is the fruit of worshipping the Buddha.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā ñātīnaṃ vasananagaraṃ gantvā sāsanassa niyyānikabhāvaṃ pakāsento iddhipāṭihāriyaṃ dassesi. Taṃ disvā ñātakā pasannamānasā bahū saṅghārāme kāresuṃ. Theropi sakapitarā pesitaṃ [Pg.108] gāthaṃ aṅkusaṃ katvā ghaṭento vāyamanto arahattaṃ sacchākāsi. Aññaṃ byākarontopi pitupūjanatthaṃ ‘‘kacci no vatthapasuto’’ti tameva gāthaṃ abhāsi.

Having attained arahantship, he went to the city where his relatives dwelt and displayed a miracle of psychic power, revealing the Dispensation's capacity for deliverance. Seeing this, his relatives, with faithful minds, had many monasteries built. The Elder, taking the verse sent by his father as a goad, striving and exerting himself, realized arahantship. Even when explaining something else, to honor his father, he recited that same verse: 'Surely you are not devoted to robes?'

28. Tattha kaccīti pucchāyaṃ nipāto. Noti paṭisedhe. Vatthapasutoti vatthe pasuto vatthapasuto, cīvaramaṇḍanābhirato. Nidassanamattañcetaṃ pattamaṇḍanādicāpallapaṭikkhepassāpi adhippetattā. ‘‘Kacci na vatthapasuto’’tipi pāṭho, so evattho. Bhūsanāratoti attabhāvavibhūsanāya rato abhirato, yathekacce pabbajitvāpi capalā kāyadaḷhibahulā cīvarādiparikkhārassa attano sarīrassa ca maṇḍanavibhūsanaṭṭhānāya yuttā honti. Kimeva parikkhārapasuto bhūsanārato ca nāhosīti ayamettha padadvayassāpi attho. Sīlamayaṃ gandhanti akhaṇḍādibhāvāpādanena suparisuddhassa catubbidhassapi sīlassa vasena yvāyaṃ ‘‘yo ca sīlavataṃ pajāti na itarā dussīlapajā, dussīlattāyeva dussilyamayaṃ duggandhaṃ vāyati, evaṃ tvaṃ duggandhaṃ avāyitvā kacci sīlamayaṃ gandhaṃ vāyasīti attho. Atha vā netarā pajāti na itarā dussīlapajā, taṃ kacci na hoti, yato sīlamayaṃ gandhaṃ vāyasīti byatirekena sīlagandhavāyanameva vibhāveti.

28. Herein, `kacci` is a particle in the sense of a question. `No` is in the sense of negation. `Vatthapasuto` means one devoted to robes, one who delights in adorning robes. And this is merely an example, as the rejection of frivolity such as decorating the bowl is also intended. There is also the reading `kacci na vatthapasuto`, which has the same meaning. `Bhūsanārato` means one who delights and takes pleasure in adorning his own person, just as some, even after going forth, are frivolous and much given to strengthening the body, and are devoted to the purpose of decorating and beautifying their requisites, such as robes, and their own bodies. The meaning of these two phrases here is: 'Surely you have not become one devoted to requisites and delighting in adornment?' As for `sīlamayaṃ gandhaṃ` (the fragrance of virtue): this refers to the fragrance of the fourfold virtue, perfectly pure through its attainment of the state of being unbroken, etc. The meaning is: 'The other folk' means not the other, immoral folk. Due to their very immorality, they emit a foul stench consisting of immorality. Thus, not emitting a foul stench, do you emit the fragrance of virtue? Alternatively, `netarā pajā` means not the other, immoral folk. 'Surely you are not that?' Since you emit the fragrance of virtue, it thus clarifies, by way of contrast, the very emission of the fragrance of virtue.

Jambugāmiyaputtattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Jambugāmiyaputta is concluded.

9. Hāritattheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Hārita

Samunnamayamattānanti āyasmato hāritattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro hutvā tattha tattha vivaṭṭūpanissayaṃ puññasambhāraṃ upacinanto ito ekatiṃse kappe sudassanaṃ [Pg.109] nāma paccekasambuddhaṃ disvā pasannamānaso kuṭajapupphehi pūjaṃ katvā tena puññakammena sugatīsuyeva parivattento imasmiṃ buddhuppāde sāvatthinagare brāhmaṇamahāsālakule nibbatti. Hāritotissa nāmaṃ ahosi. Tassa vayappattassa mātāpitaro kularūpādīhi anucchavikaṃ kumārikaṃ brāhmaṇadhītaraṃ ānesuṃ. So tāya saddhiṃ bhogasukhaṃ anubhavanto ekadivasaṃ attano tassā ca rūpasampattiṃ oloketvā dhammatāya codiyamāno ‘‘īdisaṃ nāma rūpaṃ nacirasseva jarāya maccunā ca abhippamaddīyatī’’ti saṃvegaṃ paṭilabhi. Katipayadivasātikkameneva cassa bhariyaṃ kaṇhasappo ḍaṃsitvā māresi. So tena bhiyyosomattāya sañjātasaṃvego satthu santikaṃ gantvā dhammaṃ sutvā gharabandhane chinditvā pabbaji. Tassa ca cariyānukūlaṃ kammaṭṭhānaṃ gahetvā viharantassa kammaṭṭhānaṃ na sampajjati, cittaṃ ujugataṃ na hoti. So gāmaṃ piṇḍāya paviṭṭho aññataraṃ usukāraṃ usudaṇḍaṃ yante pakkhipitvā ujuṃ karontaṃ disvā ‘‘ime acetanampi nāma ujuṃ karonti, kasmā ahaṃ cittaṃ ujuṃ na karissāmī’’ti cintetvā tatova paṭinivattitvā divāṭṭhāne nisinno vipassanaṃ ārabhi. Athassa bhagavā upari ākāse nisīditvā ovādaṃ dento ‘‘samunnamayamattāna’’nti gāthaṃ abhāsi. Ayameva thero attānaṃ paraṃ viya ovadanto abhāsīti ca vadanti.

The verse beginning `Samunnamayamattānaṃ` is the Venerable Elder Hārita's. What is its origin? It is said that, having made his aspiration in the time of previous Buddhas and having accumulated a store of merit that serves as a basis for liberation here and there, in the thirty-first aeon from now he saw a Paccekabuddha named Sudassana and, with a faithful mind, made an offering of kuṭaja flowers. Through that meritorious deed, he was reborn only in happy destinations until, during this Buddha-era, he was born into a wealthy brahmin family in Sāvatthī. His name was Hārita. When he came of age, his parents brought him a brahmin maiden, a young woman suitable in terms of family, appearance, and so on. While enjoying the pleasure of worldly possessions with her, one day he observed his own and her physical beauty and, being prompted by the nature of things, he gained a sense of spiritual urgency, thinking, 'Such beauty will soon be crushed by old age and death.' A few days later, a black snake bit his wife and killed her. With his sense of spiritual urgency having arisen all the more because of this, he went to the Teacher, heard the Dhamma, cut the bonds of the household, and went forth. While he was dwelling, having taken up a meditation subject suitable to his temperament, his meditation did not succeed; his mind did not become straight. One day, having entered a village for alms, he saw a fletcher straightening an arrow shaft by placing it in a press. He thought, 'These men straighten even an inanimate thing; why should I not straighten my mind?' Returning from there and sitting in his day-abode, he began insight meditation. Then the Blessed One, sitting in the sky above him, gave him this instruction, reciting the verse beginning `Samunnamayamattānaṃ`. Some say that the elder himself spoke this verse, admonishing himself as if he were another.

29. Tattha samunnamayanti sammā unnamento, samāpattivasena kosajjapakkhe patituṃ adatvā tato uddharanto vīriyasamataṃ yojentoti attho. Attānanti cittaṃ, atha vā samunnamayāti kosajjapakkhato samunnamehi. Ma-kāro padasandhikaro. Hīnavīriyatāya tava cittaṃ kammaṭṭhānavīthiṃ nappaṭipajjati ce, taṃ vīriyārambhavasena sammā unnamehi, anonataṃ anapanataṃ karohīti adhippāyo. Evaṃ pana karonto usukārova tejanaṃ. Cittaṃ ujuṃ karitvāna, avijjaṃ bhinda hāritāti. Yathā nāma usukāro kaṇḍaṃ īsakampi onataṃ apanatañca vijjhanto lakkhaṃ bhindanatthaṃ ujuṃ karoti, evaṃ kosajjapātato arakkhaṇena onataṃ uddhaccapātato arakkhaṇena apanataṃ vijjhanto appanāpattiyā cittaṃ ujuṃ [Pg.110] karitvāna samāhitacitto vipassanaṃ ussukkāpetvā sīghaṃ aggamaggañāṇena avijjaṃ bhinda padālehīti. Taṃ sutvā thero vipassanaṃ vaḍḍhetvā nacireneva arahā ahosi. Tena vuttaṃ apadāne (apa. thera 1.35.39-43) –

29. Therein, `samunnamayaṃ` means rightly uplifting; not allowing the mind to fall into the domain of laziness, but by means of meditative attainment, lifting it from there and applying balanced energy—this is the meaning. `Attānaṃ` means the mind. Alternatively, `samunnamaya` means: uplift it from the domain of laziness. The letter `ma` is for euphonic conjunction. The intention is: if your mind, due to weak energy, does not enter upon the path of the meditation subject, then rightly uplift it by initiating energy—make it unbent and unswerving. In doing so, just as an arrow-maker straightens an arrow-shaft, so you should, 'Having straightened the mind, shatter ignorance, O Hārita!' Just as an arrow-maker, in order to pierce the target, straightens a shaft, avoiding any part that is even slightly bent down or bent away, so too should you, avoiding the mind's being bent down through not guarding against falling into laziness, and its being bent away through not guarding against falling into restlessness, having straightened the mind by means of attainment-concentration, and with a concentrated mind, having made an effort in insight meditation, swiftly break and shatter ignorance with the knowledge of the highest path. Hearing this, the elder developed insight and in no long time became an arahant. Therefore, it is said in the Apadāna:

‘‘Himavantassāvidūre, vasalo nāma pabbato;

Buddho sudassano nāma, vasate pabbatantare.

Not far from the Himalayas, there is a mountain named Vasala. The Buddha named Sudassana dwells within the mountain.

‘‘Pupphaṃ hemavantaṃ gayha, vehāsaṃ agamāsahaṃ;

Tatthaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ.

I took a Himalayan flower and went into the air. There I saw the Fully Enlightened One, who had crossed the flood, taintless.

‘‘Pupphaṃ kuṭajamādāya, sīse katvānahaṃ tadā;

Buddhassa abhiropesiṃ, sayambhussa mahesino.

I took a kuṭaja flower, and then placing it on my head, I offered it to the Buddha, the Self-Become, the great sage.

‘‘Ekatiṃse ito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, pupphapūjāyidaṃ phalaṃ.

Thirty-one aeons ago from now, for that flower with which I worshipped, I have not known a woeful state; this is the fruit of that flower-offering.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā aññaṃ byākarontopi tameva gāthaṃ abhāsi.

However, having attained arahantship, even when explaining something else, he spoke that same verse.

Hāritattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Hārita is concluded.

10. Uttiyattheragāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Uttiya

Ābādhe me samuppanneti āyasmato uttiyattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ puññaṃ upacinanto ito catunavute kappe siddhatthassa bhagavato kāle candabhāgāya nadiyā mahārūpo susumāro hutvā nibbatto. So pāraṃ gantuṃ nadiyā tīraṃ upagataṃ bhagavantaṃ disvā pasannacitto pāraṃ netukāmo tīrasamīpe nipajji. Bhagavā tassa anukampāya piṭṭhiyaṃ pāde ṭhapesi. So haṭṭho udaggo pītivegena diguṇussāho hutvā sotaṃ chindanto sīghena javena bhagavantaṃ paratīraṃ nesi. Bhagavā tassa cittappasādaṃ oloketvā ‘‘ayaṃ ito cuto devaloke [Pg.111] nibbattitvā tato paṭṭhāya sugatīsuyeva saṃsaranto ito catunavute kappe amataṃ pāpuṇissatī’’ti byākaritvā pakkāmi.

“When illness arose in me”—this verse was spoken by the Venerable Elder Uttiya. What is its origin? It is said that in the time of former Buddhas, having performed meritorious deeds and accumulated merit conducive to liberation in various existences, ninety-four aeons ago, during the time of the Blessed One Siddhattha, he was reborn as a huge crocodile in the Candabhāgā River. Seeing the Blessed One who had approached the riverbank to cross, he was filled with faith and, desiring to carry him across, lay down near the shore. The Blessed One, out of compassion, placed his feet on his back. He, delighted and uplifted, with twice the enthusiasm due to the force of joy, cutting through the stream with swift speed, ferried the Blessed One to the far shore. The Blessed One, observing the faith in his mind, declared: “Departing from here, he will be reborn in the heavenly world, and from there onward, wandering only in happy destinations, ninety-four aeons from now, he will attain the Deathless.” Having made this prediction, the Blessed One departed.

So tathā sugatīsuyeva paribbhamanto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti uttiyo nāma nāmena. So vayappatto ‘‘amataṃ pariyesissāmī’’ti paribbājako hutvā vicaranto ekadivasaṃ bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā sāsane pabbajitvāpi sīlādīnaṃ avisodhitattā visesaṃ nibbattetuṃ asakkonto aññe bhikkhū visesaṃ nibbattetvā aññaṃ byākaronte disvā satthāraṃ upasaṅkamitvā saṅkhepeneva ovādaṃ yāci. Satthāpi tassa ‘‘tasmātiha tvaṃ, uttiya, ādimeva visodhehī’’tiādinā (saṃ. ni. 5.369) saṅkhepeneva ovādaṃ adāsi. So tassa ovāde ṭhatvā vipassanaṃ ārabhi. Tassa āraddhavipassanassa ābādho uppajji. Uppanne pana ābādhe sañjātasaṃvego vīriyārambhavatthuṃ katvā vipassanāya kammaṃ karonto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.3.169-179) –

Thus, wandering only in happy realms, in this Buddha-era he was reborn in Sāvatthī as the son of a certain brahmin, named Uttiya. When he came of age, thinking, “I will seek the Deathless,” he became a wanderer. While wandering, one day he approached the Blessed One, heard the Dhamma, and went forth in the Dispensation. Yet, because his virtue and other qualities were not purified, being unable to produce any special attainment, seeing other bhikkhus producing special attainments and declaring their final knowledge, he approached the Teacher and requested concise advice. The Teacher also gave him concise advice, saying, “Therefore, Uttiya, purify the very beginning,” and so forth (Saṃ. Ni. 5.369). Standing firm on that advice, he began insight meditation. While he was developing insight, an illness arose in him. When the illness arose, having a sense of urgency, making it the basis for arousing effort, applying himself to the work of insight, by diligently cultivating insight, he attained arahantship. Thus, it is said in the Apadāna (Apa. Thera 1.3.169–179):

‘‘Candabhāgānadītīre, susumāro ahaṃ tadā;

Sagocarapasutohaṃ, nadititthaṃ agacchahaṃ.

“On the banks of the Candabhāgā River, I was a crocodile then. Engaged in my own domain, I went to the river’s ford.

‘‘Siddhattho tamhi samaye, sayambhū aggapuggalo;

Nadiṃ taritukāmo so, nadititthaṃ upāgami.

“At that time, Siddhattha, the Self-born, the foremost individual, wishing to cross the river, approached the river’s ford.

‘‘Upagate ca sambuddhe, ahampi tatthupāgamiṃ;

Upagantvāna sambuddhaṃ, imaṃ vācaṃ udīrayiṃ.

“When the Fully Enlightened One had arrived, I also went there. Having approached the Fully Enlightened One, I uttered these words.

‘‘Abhirūha mahāvīra, tāressāmi ahaṃ tuvaṃ;

Pettikaṃ visayaṃ mayhaṃ, anukampa mahāmuni.

“Ascend, Great Hero, I will carry you across. O Great Sage, have compassion on this ancestral domain of mine.

‘‘Mama uggajjanaṃ sutvā, abhirūhi mahāmuni;

Haṭṭho haṭṭhena cittena, tāresiṃ lokanāyakaṃ.

“Having heard my outcry, the Great Sage ascended. Delighted, with a joyful mind, I carried the Leader of the World across.

‘‘Nadiyā pārime tīre, siddhattho lokanāyako;

Assāsesi mamaṃ tattha, amataṃ pāpuṇissati.

“On the far shore of the river, Siddhattha, the Leader of the World, encouraged me there, saying, ‘You will attain the Deathless.’

‘‘Tamhā [Pg.112] kāyā cavitvāna, devalokaṃ agacchahaṃ;

Dibbasukhaṃ anubhaviṃ, accharāhi purakkhato.

“Having passed away from that body, I went to the heavenly world. I experienced divine happiness, surrounded by celestial nymphs.

‘‘Sattakkhattuñca devindo, devarajjamakāsahaṃ;

Tīṇikkhattuṃ cakkavattī, mahiyā issaro ahuṃ.

“Seven times I was king of devas, ruling the deva realm. Three times I was a wheel-turning monarch, a sovereign of the earth.

‘‘Vivekamanuyuttohaṃ, nipako ca susaṃvuto;

Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.

“Devoted to solitude, sagacious and well-restrained, I bear this final body in the Dispensation of the Perfectly Enlightened One.

‘‘Catunnavutito kappe, tāresiṃ yaṃ narāsabhaṃ;

Duggatiṃ nābhijānāmi, taraṇāya idaṃ phalaṃ.

“Ninety-four aeons ago, I ferried that bull among men. I do not know of any bad destination—this is the fruit of ferrying across.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā attano sammā paṭipattiyā paripuṇṇākāravibhāvanamukhena aññaṃ byākaronto ‘‘ābādhe me samuppanne’’ti gāthaṃ abhāsi.

Having attained arahantship, declaring his final knowledge by way of demonstrating the complete manner of his own correct practice, he spoke the verse, “When illness arose in me.”

30. Tattha ābādhe me samuppanneti sarīrassa ābādhanato ‘‘ābādho’’ti laddhanāme visabhāgadhātukkhobhahetuke roge mayhaṃ sañjāte. Sati me udapajjathāti ‘‘uppanno kho me ābādho, ṭhānaṃ kho panetaṃ vijjati, yadidaṃ ābādho vaḍḍheyya. Yāva panāyaṃ ābādho na vaḍḍhati, handāhaṃ vīriyaṃ ārabhāmi ‘appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’’’ti vīriyārambhavatthubhūtā sati tasseva ābādhassa vasena dukkhāya vedanāya pīḷiyamānassa mayhaṃ udapādi. Tenāha ‘‘ābodho me samuppanno, kālo me nappamajjitu’’nti. Evaṃ uppannañhi satiṃ aṅkusaṃ katvā ayaṃ thero arahattaṃ pattoti.

30. Here, “When illness arose in me” means that illness, which is named “illness” because it afflicts the body, a disease caused by the disturbance of discordant elements, arose in me. “Mindfulness arose in me” means that mindfulness, which became the basis for arousing effort, arose in me while I was oppressed by painful feeling due to that very illness, with the thought: “An illness has arisen in me, and there is the possibility that this illness will worsen. Before this illness worsens, let me arouse energy for the attainment of the unattained, the realization of the unrealized, the direct experience of the unexperienced.” Therefore, he said, “Illness arose in me; this is not the time for heedlessness.” Thus, this elder, having made this arising mindfulness a goad, attained arahantship.

Uttiyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Uttiya is concluded.

Tatiyavaggavaṇṇanā niṭṭhitā.

The Commentary on the Third Chapter is concluded.

4. Catutthavaggo

4. The Fourth Chapter

1. Gahvaratīriyattheragāthāvaṇṇanā

1. The Commentary on the Verses of Elder Gahvaratīriya

Phuṭṭho [Pg.113] ḍaṃsehīti āyasmato gahvaratīriyattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro ito ekatiṃse kappe sikhissa bhagavato kāle migaluddo hutvā araññe vicaranto addasa sikhiṃ bhagavantaṃ aññatarasmiṃ rukkhamūle devanāgayakkhānaṃ dhammaṃ desentaṃ, disvā pana pasannamānaso ‘‘dhammo esa vuccatī’’ti sare nimittaṃ aggahesi. So tena cittappasādena devaloke uppanno puna aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā ‘‘aggidatto’’ti laddhanāmo vayappatto bhagavato yamakapāṭihāriyaṃ disvā sañjātappasādo sāsane pabbajitvā kammaṭṭhānaṃ gahetvā gahvaratīre nāma araññaṭṭhāne vasati. Tenassa gahvaratīrayoti samaññā ahosi. So vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.44-50) –

“Stung by insects” is the verse of the Elder Gahvaratīriya. What is its origin? It is said that in the time of the former Buddhas, he had made an aspiration. Then, in the thirty-first aeon from now, during the time of the Blessed One Sikhī, he was a deer hunter wandering in the forest. There, he saw the Blessed One Sikhī teaching the Dhamma to devas, nāgas, and yakkhas at the foot of a certain tree. Upon seeing him, his mind became serene, and thinking, “This is called the Dhamma,” he took the sound as a sign. Through that serenity of mind, he was reborn in the deva world. Wandering through good destinations again and again, in this Buddha-era he was reborn into a brahmin family in Sāvatthī, named Aggidatta. Having reached maturity, he saw the Blessed One's Twin Miracle, and with faith arisen, he went forth into the Dispensation. Having taken up a meditation subject, he dwelled in a forest place called Gahvaratīra. Hence, he was known as Gahvaratīriya. Developing insight, he soon attained arahantship. Regarding this, it is said in the Apadāna (Apadāna, Thera 2.52.44-50):

‘‘Migaluddo pure āsi, araññe vipine ahaṃ;

Addasaṃ virajaṃ buddhaṃ, devasaṅghapurakkhataṃ.

“Once I was a hunter, in the wild and trackless forest; I saw the stainless Buddha, honored by a host of devas.”

‘‘Catusaccaṃ pakāsentaṃ, desentaṃ, amataṃ padaṃ;

Assosiṃ madhuraṃ dhammaṃ, sikhino lokabandhuno.

“I heard the sweet Dhamma of Sikhī, the Kinsman of the World, proclaiming the Four Noble Truths, teaching the Deathless State.”

‘‘Ghose cittaṃ pasādesiṃ, asamappaṭipuggale;

Tattha cittaṃ pasādetvā, uttariṃ duttaraṃ bhavaṃ.

“I made my mind serene at the sound, in the presence of the unequalled, peerless person. Having made my mind serene there, I crossed over hard-to-cross existence.”

‘‘Ekatiṃse ito kappe, yaṃ saññamalabhiṃ tadā;

Duggatiṃ nābhijānāmi, ghosasaññāyidaṃ phalaṃ.

“Thirty-one aeons ago from this, when I obtained that perception; I do not know of a bad destination—this is the fruit of the perception of sound.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up...the Buddha's teaching has been done.”

Arahattaṃ pana patvā bhagavantaṃ vanditvā sāvatthiyaṃ agamāsi. Tassa āgatabhāvaṃ sutvā ñātakā upagantvā mahādānaṃ pavattesuṃ. So katipayadivase vasitvā araññameva gantukāmo ahosi. Taṃ ñātakā, ‘‘bhante, araññaṃ nāma ḍaṃsamakasādivasena bahuparissayaṃ, idheva vasathā’’ti [Pg.114] āhaṃsu. Taṃ sutvā thero ‘‘araññavāsoyeva mayhaṃ ruccatī’’ti vivekābhiratikittanamukhena aññaṃ byākaronto ‘‘phuṭṭho ḍaṃsehī’’ti gāthaṃ abhāsi.

Having attained arahantship, he paid homage to the Blessed One and went to Sāvatthī. Hearing of his arrival, his relatives approached and held a great almsgiving. After staying a few days, he wished to go to the forest. His relatives said, “Venerable sir, the forest is full of dangers such as gadflies, mosquitoes, and so forth; please stay here.” Hearing this, the Elder, declaring his final knowledge by way of praising his delight in solitude, spoke the verse: “Stung by gadflies...”

31. Tattha phuṭṭho ḍaṃsehi makasehīti ḍaṃsanasīlatāya ‘‘ḍaṃsā’’ti laddhanāmāhi andhakamakkhikāhi, makasanaññitehi ca sūcimukhapāṇehi phussito daṭṭhoti attho. Araññasminti ‘‘pañcadhanusatikaṃ pacchima’’nti (pārā. 654) vuttaaraññalakkhaṇayogato araññe. Brahāvaneti mahārukkhagacchagahanatāya mahāvane araññāniyaṃ. Nāgo saṅgāmasīsevāti saṅgāmāvacaro hatthināgo viya saṅgāmamuddhani parasenāsampahāraṃ. ‘‘Araññavāso nāma buddhādīhi vaṇṇito thomito’’ti ussāhajāto sato satimā hutvā tatra tasmiṃ araññe, tasmiṃ vā ḍaṃsādisamphasse upaṭṭhite adhivāsaye adhivāseyya saheyya, ‘‘ḍaṃsādayo maṃ ābādhentī’’ti araññavāsaṃ na jaheyyāti attho.

31. There, 'stung by gadflies and mosquitoes': This means touched and bitten by dark flies named 'ḍaṃsā' because of their biting habit, and by needle-mouthed creatures known as mosquitoes. In the wilderness: in the forest, in accordance with the characteristic of a wilderness stated as 'a minimum of five hundred bow-lengths' (Pārā. 654). In the great forest: meaning a vast forest, a wilderness, due to the density of large trees and thickets. 'Like an elephant at the head of a battle': just as a war elephant, a tusker accustomed to battle, endures the onslaught of the enemy army on the battlefield. 'Wilderness dwelling is praised and commended by the Buddhas and others'—thus, being inspired, mindful, and recollected, one should endure and bear it when such contact from gadflies and the like arises in that wilderness. One should not abandon the wilderness dwelling, thinking, 'The gadflies and such are afflicting me.' This is the meaning.

Gahvaratīriyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Gahvaratīriya is concluded.

2. Suppiyattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Suppiya

Ajaraṃ jīramānenāti āyasmato suppiyattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle kulagehe nibbattitvā tāpasapabbajjaṃ pabbajitvā araññāyatane vasanto tattha bhagavantaṃ disvā pasannamānaso phalāphalaṃ adāsi, tathā bhikkhusaṅghassa. So tena puññakammena devamanussesu saṃsaranto kassapassa sammāsambuddhassa kāle khattiyakule nibbattitvā anukkamena viññutaṃ patto kalyāṇamittasannissayena laddhasaṃvego sāsane pabbajitvā bahussuto ahosi. Jātimadena sutamadena ca attānaṃ ukkaṃsento pare ca vambhento vihāsi. So imasmiṃ buddhuppāde tassa kammassa nissandena sāvatthiyaṃ paribhūtarūpe susānagopakakule nibbatti. Suppiyotissa nāmaṃ ahosi. Atha viññutaṃ patto attano sahāyabhūtaṃ sopākattheraṃ [Pg.115] upasaṅkamitvā tassa santike dhammaṃ sutvā paṭiladdhasaṃvego pabbajitvā sammāpaṭipattiṃ pūretvā ‘‘ajaraṃ jīramānenā’’ti gāthaṃ abhāsi.

“The undecaying amidst the decaying” is the verse of the Venerable Elder Suppiya. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was born into a good family, and having gone forth as an ascetic, he lived in a forest hermitage. There, seeing the Blessed One, with a serene mind, he offered various fruits to him and likewise to the community of bhikkhus. Through that meritorious deed, he wandered among gods and humans until, in the time of the Perfectly Enlightened One Kassapa, he was born into a warrior family. Having gradually attained maturity and, through association with a good friend, gained a sense of spiritual urgency, he went forth in the Dispensation and became very learned. Puffed up with pride of birth and pride of learning, he exalted himself and disparaged others. In this Buddha-era, as a result of that karma, he was born in Sāvatthī into the despised family of a cemetery keeper. His name was Suppiya. Later, having attained maturity, he approached his friend, the Elder Sopāka, and upon hearing the Dhamma from him, he gained a sense of spiritual urgency. He then went forth, fulfilled the right practice, and uttered the verse beginning: “The undecaying amidst the decaying.”

32. Tattha ajaranti jarārahitaṃ, nibbānaṃ sandhāyāha. Tañhi ajātattā natthi ettha jarā, etasmiṃ vā adhigate puggalassa sā natthīti jarābhāvahetutopi ajaraṃ nāma. Jīramānenāti jīrantena, khaṇe khaṇe jaraṃ pāpuṇantena. Tappamānenāti santappamānena, rāgādīhi ekādasahi aggīhi dayhamānena. Nibbutinti yathāvuttasantāpābhāvato nibbutasabhāvaṃ nibbānaṃ. Nimiyanti parivatteyyaṃ cetāpeyyaṃ. Paramaṃ santinti anavasesakilesābhisaṅkhārapariḷāhavūpasamadhammatāya uttamaṃ santiṃ. Catūhi yogehi ananubandhattā yogakkhemaṃ. Attano uttaritarassa kassaci abhāvato anuttaraṃ. Ayañhettha saṅkhepattho – khaṇe khaṇe jarāya abhibhuyyamānattā jīramānena, tathā rāgaggiādīhi santappamānena gato evaṃ aniccena dukkhena asārena sabbathāpi anupasantasabhāvena saupaddavena, tappaṭipakkhabhāvato ajaraṃ paramupasamabhūtaṃ kenaci anupaddutaṃ anuttaraṃ nibbānaṃ nimiyaṃ parivatteyyaṃ ‘‘mahā vata me lābho mahā udayo hatthagato’’ti. Yathā hi manussā yaṃ kiñci bhaṇḍaṃ parivattentā nirapekkhā gayhamānena sambahumānā honti, evamayaṃ thero pahitatto viharanto attano kāye ca jīvite ca nirapekkhataṃ, nibbānaṃ paṭipesitattañca pakāsento ‘‘nimiyaṃ paramaṃ santiṃ, yogakkhemaṃ anuttara’’nti vatvā tameva paṭipattiṃ paribrūhayanto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.51-77) –

32. Herein, ajaraṃ means free from aging; it is said in reference to Nibbāna. Indeed, since it is unborn, there is no aging in it; or, when it is attained by a person, aging does not exist for them. Thus, it is also called ajaraṃ (undecaying) because it is a cause for the absence of aging. Jīramānena means by that which is aging, which is reaching old age moment by moment. Tappamānenāti means by that which is being tormented, being burned by the eleven fires such as lust. Nibbutin refers to Nibbāna, which has a cooled nature due to the absence of the aforementioned torment. Nimiyan means ‘I would exchange,’ ‘I would acquire.’ Paramaṃ santin means the supreme peace, due to its nature as the complete calming of the fever of defilements and formations without remainder. Yogakkhemaṃ means security from the yokes, due to not being pursued by the four yokes. Anuttaraṃ means unsurpassed, due to the absence of anything higher than itself. Here is the brief meaning: With this aging body—overwhelmed by decay moment by moment, and likewise tormented by the fires of lust and so on, and thus impermanent, suffering, insubstantial, in every way unpeaceful and fraught with peril—I would exchange it for Nibbāna, which, being its opposite, is undecaying, the supreme state of peace, unassailed by anything, and unsurpassed, thinking: ‘What a great gain, what a great benefit has come into my hands!’ For just as people, when exchanging some goods, being unattached to what is given away, are full of high regard for what is received, so too this elder, dwelling with a resolute mind, showing his lack of attachment to his own body and life and the fact that his mind was directed towards Nibbāna, said, ‘I would exchange for the supreme peace, the unsurpassed security from the yokes.’ Then, developing that very practice, he roused his energy for insight meditation and attained Arahantship. Therefore, it is said in the Apadāna:

‘‘Varuṇo nāma nāmena, brāhmaṇo mantapāragū;

Chaḍḍetvā dasa puttāni, vanamajjhogahiṃ tadā.

“Varuṇa by name, a brahmin versed in mantras; having abandoned ten sons, he then entered the forest.”

‘‘Assamaṃ sukataṃ katvā, suvibhattaṃ manoramaṃ;

Paṇṇasālaṃ karitvāna, vasāmi vipine ahaṃ.

“Having built a well-made hermitage, well-divided and delightful; having made a leaf hut, I dwell in the forest.”

‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;

Mamuddharitukāmo so, āgacchi mama assamaṃ.

“Padumuttara, the knower of the world, the receiver of offerings; desiring to uplift me, he came to my hermitage.”

‘‘Yāvatā [Pg.116] vanasaṇḍamhi, obhāso vipulo ahu;

Buddhassa ānubhāvena, pajjalī vipinaṃ tadā.

“As far as the forest grove extended, a great radiance arose; by the Buddha’s power, the forest then blazed forth.”

‘‘Disvāna taṃ pāṭihīraṃ, buddhaseṭṭhassa tādino;

Pattapuṭaṃ gahetvāna, phalena pūjayiṃ ahaṃ.

“Having seen that miracle of the supreme Buddha, the Immovable One, taking a leaf-bowl, I made an offering of fruit.”

‘‘Upagantvāna sambuddhaṃ, sahakhārimadāsahaṃ;

Anukampāya me buddho, idaṃ vacanamabravi.

“Having approached the Fully Awakened One, I gave the shoulder-pole load; out of compassion for me, the Buddha spoke these words.”

‘‘Khāribhāraṃ gahetvāna, pacchato ehi me tuvaṃ;

Paribhutte ca saṅghamhi, puññaṃ tava bhavissati.

“‘Take up the shoulder-pole load and come behind me; when the Saṅgha has partaken, merit will be yours.’”

‘‘Puṭakaṃ taṃ gahetvāna, bhikkhusaṅghassadāsahaṃ;

Tattha cittaṃ pasādetvā, tusitaṃ upapajjahaṃ.

“Taking that container, I gave it to the community of bhikkhus; having gladdened my mind there, I was reborn in the Tusita realm.”

‘‘Tattha dibbehi naccehi, gītehi vāditehi ca;

Puññakammena saṃyuttaṃ, anubhomi sadā sukhaṃ.

“There, with divine dances, songs, and music, connected with my meritorious deeds, I always experience happiness.”

‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;

Bhoge me ūnatā natthi, phaladānassidaṃ phalaṃ.

“In whatever state of existence I am reborn, whether divine or human, there is no lack in my possessions; this is the fruit of giving fruit.”

‘‘Yāvatā caturo dīpā, sasamuddā sapabbatā;

Phalaṃ buddhassa datvāna, issaraṃ kārayāmahaṃ.

“As far as the four continents extend, with their oceans and mountains; having given fruit to the Buddha, I exercised sovereignty.”

‘‘Yāvatā ye pakkhigaṇā, ākāse uppatanti ce;

Tepi me vasamanventi, phaladānassidaṃ phalaṃ.

“As many flocks of birds as fly in the sky, they too come under my control; this is the fruit of giving fruit.”

‘‘Yāvatā vanasaṇḍamhi, yakkhā bhūtā ca rakkhasā;

Kumbhaṇḍā garuḷā cāpi, pāricariyaṃ upenti me.

“As many yakkhas, spirits, and rākkhasas in the forest grove, and kumbhaṇḍas and garuḷas too, they come to attend upon me.”

‘‘Kummā soṇā madhukārā, ḍaṃsā ca makasā ubho;

Tepi maṃ vasamanventi, phaladānassidaṃ phalaṃ.

“Tortoises, dogs, bees, and both horseflies and mosquitoes, they too come under my control; this is the fruit of giving fruit.”

‘‘Supaṇṇā nāma sakuṇā, pakkhijātā mahabbalā;

Tepi maṃ saraṇaṃ yanti, phaladānassidaṃ phalaṃ.

“The birds called Supaṇṇas, winged creatures of great power, they too come to me for refuge; this is the fruit of giving fruit.”

‘‘Yepi dīghāyukā nāgā, iddhimanto mahāyasā;

Tepi maṃ vasamanventi, phaladānassidaṃ phalaṃ.

“Even those long-lived nāgas, powerful and of great glory, they too come under my control; this is the fruit of giving fruit.”

‘‘Sīhā [Pg.117] byagghā ca dīpī ca, acchakokataracchakā;

Tepi maṃ vasamanventi, phaladānassidaṃ phalaṃ.

“Lions, tigers, leopards, bears, wolves, and hyenas—they too come under my control; this is the fruit of giving fruit.”

‘‘Osadhī tiṇavāsī ca, ye ca ākāsavāsino;

Sabbe maṃ saraṇaṃ yanti, phaladānassidaṃ phalaṃ.

“The spirits dwelling among medicinal herbs and grasses, and those who dwell in the sky, all come to me for refuge; this is the fruit of giving fruit.”

‘‘Sududdasaṃ sunipuṇaṃ, gambhīraṃ suppakāsitaṃ;

Phassayitvā viharāmi, phaladānassidaṃ phalaṃ.

“The Dhamma, extremely difficult to see, very subtle, deep, and well-proclaimed—having realized it, I dwell; this is the fruit of giving fruit.”

‘‘Vimokkhe aṭṭha phusitvā, viharāmi anāsavo;

Ātāpī nipako cāhaṃ, phaladānassidaṃ phalaṃ.

“Having attained the eight liberations, I dwell without taints; ardent and discerning am I; this is the fruit of giving fruit.”

‘‘Ye phalaṭṭhā buddhaputtā, khīṇadosā mahāyasā;

Ahamaññataro tesaṃ, phaladānassidaṃ phalaṃ.

“Those who abide in the fruit, sons of the Buddha, their corruptions destroyed, of great renown; I am one among them; this is the fruit of giving fruit.”

‘‘Abhiññāpāramiṃ gantvā, sukkamūlena codito;

Sabbāsave pariññāya, viharāmi anāsavo.

“Having reached the perfection of direct knowledge, urged on by my wholesome roots, having fully understood all the taints, I dwell without taints.”

‘‘Tevijjā iddhipattā ca, buddhaputtā mahāyasā;

Dibbasotaṃ samāpannā, tesaṃ aññataro ahaṃ.

“Those sons of the Buddha who possess the threefold knowledge, who have attained spiritual powers, who are of great glory, who have attained the divine ear—I am one among them.”

‘‘Satasahassito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“One hundred thousand aeons ago, when I gave that fruit, I have not known a bad destination since; this is the fruit of giving fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvāpi tameva gāthaṃ aññābyākaraṇavasena abhāsi.

Even after attaining Arahantship, he spoke that same verse by way of a declaration of final knowledge.

Suppiyattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verse of the Elder Suppiya is concluded.

3. Sopākattheragāthāvaṇṇanā

3. The Commentary on the Verse of the Elder Sopāka

Yathāpi ekaputtasminti āyasmato sopākattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro hutvā tattha tattha vivaṭṭūpanissayaṃ kusalaṃ upacinanto kakusandhassa bhagavato kāle aññatarassa kuṭumbikassa putto hutvā nibbatto ekadivasaṃ satthāraṃ disvā pasannacitto bījapūraphalāni satthu upanesi. Paṭiggahesi bhagavā anukampaṃ upādāya[Pg.118]. So bhikkhusaṅghe ca abhippasanno salākabhattaṃ paṭṭhapetvā saṅghuddesavasena tiṇṇaṃ bhikkhūnaṃ yāvatāyukaṃ khīrabhattaṃ adāsi. So tehi puññakammehi aparāparaṃ devamanussesu sampattiṃ anubhavanto ekadā manussayoniyaṃ nibbatto ekassa paccekabuddhassa khīrabhattaṃ adāsi. Evaṃ tattha tattha puññāni katvā sugatīsu eva paribbhamanto imasmiṃ buddhuppāde purimakammanissandena sāvatthiyaṃ aññatarāya duggatitthiyā kucchimhi paṭisandhiṃ gaṇhi. Tassa mātā dasa māse kucchinā pariharitvā paripakke gabbhe vijāyanakāle vijāyituṃ asakkontī mucchaṃ āpajjitvā bahuvelaṃ matā viya nipajji. Taṃ ñātakā ‘‘matā’’ti saññāya susānaṃ netvā citakaṃ āropetvā devatānubhāvena vātavuṭṭhiyā uṭṭhitāya aggiṃ adatvā pakkamiṃsu. Dārako pacchimabhāvikattā devatānubhāvena mātukucchito arogo nikkhami. Mātā pana kālamakāsi. Devatā taṃ gahetvā manussarūpena susānagopakassa gehe ṭhapetvā katipayakālaṃ patirūpena āhārena posesi. Tato paraṃ susānagopako ca naṃ attano puttaṃ katvā vaḍḍheti. So tathā vaḍḍhento tassa puttena supiyena nāma dārakena saddhiṃ kīḷanto vicarati. Tassa susāne jātasaṃvaḍḍhabhāvato sopākoti samaññā ahosi.

The verse of the Venerable Elder Sopāka begins with 'Yathāpi ekaputtasmiṃ.' What was its origin? It is said that in the time of previous Buddhas, having made his aspiration and accumulated wholesome karma that served as a condition for liberation in various existences, he was reborn as the son of a certain householder during the time of the Blessed One Kakusandha. One day, seeing the Teacher, his mind filled with faith, he offered citron fruits to the Teacher. The Blessed One accepted them out of compassion. Having deep faith in the community of monks, he arranged a lottery meal and, by the designation of the Saṅgha, provided milk-rice to three monks for as long as they lived. Through these meritorious deeds, he enjoyed prosperity among gods and humans in successive lives. Once, reborn in the human realm, he offered milk-rice to a Paccekabuddha. Thus, having performed good deeds here and there, he wandered through happy destinies until, in this Buddha’s dispensation, due to the residual effect of past karma, he was conceived in the womb of a certain poor female adherent in Sāvatthī. His mother carried him in her womb for ten months, but when the time came for delivery, she could not give birth and fainted, lying as if dead for a long time. Her relatives, thinking she had died, took her to the charnel ground, placed her on a pyre, and left without lighting the fire because, through the power of a deity, wind and rain arose. The child, being in his last existence, emerged unharmed from his mother’s womb by the power of the deities. His mother, however, passed away. A deity took the child and, assuming human form, placed him in the house of the charnel ground keeper, nourishing him with suitable food for some time. Thereafter, the charnel ground keeper raised him as his own son. As he grew up in this way, he played with the keeper’s son, a boy named Supiya. Because he was born and raised in the charnel ground, he became known as Sopāka.

Athekadivasaṃ sattavassikaṃ taṃ bhagavā paccūsavelāya ñāṇajālaṃ pattharitvā veneyyabandhave oloketvā ñāṇajalantogadhaṃ disvā susānaṭṭhānaṃ agamāsi. Dārako pubbahetunā codiyamāno pasannamānaso satthāraṃ upasaṅkamitvā vanditvā aṭṭhāsi. Satthā tassa dhammaṃ kathesi. So dhammaṃ sutvā pabbajjaṃ yācitvā ‘‘pitarā anuññātosī’’ti vutto pitaraṃ satthu santikaṃ nesi. Tassa pitā satthāraṃ upasaṅkamitvā vanditvā ‘‘bhante, imaṃ dārakaṃ pabbājethā’’ti anujāni. Satthā taṃ pabbājetvā mettābhāvanāya niyojesi. So mettākammaṭṭhānaṃ gahetvā susāne viharanto ca cirasseva mettājhānaṃ nibbattetvā jhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.45.1-7) –

Then one day, when he was seven years old, the Blessed One, at dawn, cast the net of his knowledge and surveyed those who were amenable to guidance. Seeing the boy caught within the net of his knowledge, he went to the charnel ground. The boy, impelled by past causes, approached the Teacher with a serene mind, paid homage, and stood to one side. The Teacher taught him the Dhamma. Having heard the Dhamma, he requested ordination. When asked, “Have you been permitted by your father?” he led his father to the Teacher. His father approached the Teacher, paid homage, and gave his permission, saying, “Venerable sir, please ordain this boy.” The Teacher ordained him and instructed him in the cultivation of loving-kindness. Taking up the meditation subject of loving-kindness and dwelling in the charnel ground, he before long developed the jhāna of loving-kindness. Having made that jhāna his foundation, he developed insight and realized arahantship. Thus, it is said in the Apadāna:

‘‘Kakusandho [Pg.119] mahāvīro, sabbadhammāna pāragū;

Gaṇamhā vūpakaṭṭho so, agamāsi vanantaraṃ.

“Kakusandha, the great hero, who had gone beyond all phenomena, withdrew from the group and went into the forest.

‘‘Bījamiñjaṃ gahetvāna, latāya āvuṇiṃ ahaṃ;

Bhagavā tamhi samaye, jhāyate pabbatantare.

“Taking a citron fruit, I tied it with a creeper. At that time, the Blessed One was meditating in a mountain gorge.

‘‘Disvānahaṃ devadevaṃ, vippasannena cetasā;

Dakkhiṇeyyassa vīrassa, bījamiñjamadāsahaṃ.

“Seeing the god of gods, with a mind of serene faith, I offered a citron fruit to the heroic one, worthy of offerings.

‘‘Imasmiṃyeva kappamhi, yaṃ miñjamadadiṃ tadā;

Duggatiṃ nābhijānāmi, bījamiñjassidaṃ phalaṃ.

“In this very eon, for the fruit-kernel I gave back then, I know of no rebirth in a woeful state; this is the fruit of that citron fruit.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahā hutvā pana aññesaṃ sosānikabhikkhūnaṃ mettābhāvanāvidhiṃ dassento ‘‘yathāpi ekaputtasmi’’nti gāthaṃ abhāsi.

Having become an Arahant, while teaching the method of cultivating loving-kindness to other monks who dwell in charnel grounds, he spoke the verse beginning, “Just as with an only son…”

33. Tattha yathāti opammatthe nipāto. Ekaputtasminti punāti ca kulavaṃsaṃ tāyati cāti putto, atrajādibhedo putto. Eko putto ekaputto, tasmiṃ ekaputtasmiṃ. Visaye cetaṃ bhummavacanaṃ. Piyasminti piyāyitabbatāya ceva ekaputtatāya ca rūpasīlācārādīhi ca pemakaraṇaṭṭhānabhūte. Kusalīti kusalaṃ vuccati khemaṃ sotthibhāvo, taṃ labhitabbaṃ etassa atthīti kusalī, sattānaṃ hitesī mettajjhāsayo. Sabbesu pāṇesūti sabbesu sattesu. Sabbatthāti sabbāsu disāsu sabbesu vā bhavādīsu, sabbāsu vā avatthāsu. Idaṃ vuttaṃ hoti – yathā ekaputtake piye manāpe mātāpitā kusalī ekantahitesī bhaveyya, evaṃ puratthimādibhedāsu sabbāsu disāsu, kāmabhavādibhedesu sabbesu bhavesu daharādibhedāsu sabbāsu avatthāsu ca ṭhitesu sabbesu sattesu ekantahitesitāya kusalī bhaveyya, ‘‘mitto udāsīno pañcatthiko’’ti sīmaṃ akatvā sīmāsambhedavasena sabbattha ekarasaṃ mettaṃ bhāveyyāti. Imaṃ pana gāthaṃ vatvā ‘‘sace tumhe āyasmanto evaṃ mettābhāvanaṃ [Pg.120] anuyuñjeyyātha, ye te bhagavatā ‘sukhaṃ supatī’tiādinā (a. ni. 11.15) ekādasa mettānisaṃsā vuttā, ekaṃsena tesaṃ bhāgino bhavathā’’ti ovādamadāsi.

33. Therein, 'yathā' is a particle in the sense of comparison. Regarding 'ekaputtasmiṃ' (in an only son): he is a 'putta' (son) because he purifies (`punāti`) and protects (`tāyati`) the family lineage; a son is distinguished as one born from oneself, and so on. 'Eko putto' is an only son; 'tasmiṃ ekaputtasmiṃ' means 'in that only son.' This locative case is used in the sense of a sphere of action. Regarding 'piyasmiṃ' (in one who is dear): in one who is a basis for love on account of being worthy of affection, being an only son, and possessing qualities such as beauty, virtue, and good conduct. Regarding 'kusalī' (wishing well): 'kusala' is said to be safety and well-being; one for whom this is to be obtained is 'kusalī,' one who wishes for the welfare of beings, whose disposition is loving-kindness. 'Sabbesu pāṇesu' (towards all living beings) means towards all beings. 'Sabbattha' (everywhere) means in all directions, or in all states of existence, or in all circumstances. This is what is meant: Just as parents would wish for the complete welfare of their beloved and dear only child, so too should one wish for the welfare of all beings situated in all directions, such as the east; in all realms of existence, such as the desire realm; and in all stages of life, such as youth. One should do so by wishing for their complete welfare, without making distinctions such as 'friend,' 'neutral person,' or 'enemy,' but by breaking down the boundaries and cultivating a loving-kindness of a single essence everywhere. Having spoken this verse, he then gave this exhortation: “Venerable sirs, if you were to apply yourselves to the cultivation of loving-kindness in this way, you would certainly become partakers in those eleven benefits of loving-kindness spoken of by the Blessed One, beginning with, ‘One sleeps in comfort’ (AN 11.15).”

Sopākattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Elder Sopāka’s verse is concluded.

4. Posiyattheragāthāvaṇṇanā

4. The Commentary on the Elder Posiya’s Verse

Anāsannavarāti āyasmato posiyattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ bahuṃ kusalaṃ upacinitvā sugatīsu eva saṃsaranto ito dvenavute kappe tissassa bhagavato kāle migaluddo hutvā araññe vicarati. Atha bhagavā tassa anuggahaṃ kātuṃ araññaṃ gantvā tassa cakkhupathe attānaṃ dassesi. So bhagavantaṃ disvā pasannacitto āvudhaṃ nikkhipitvā upasaṅkamitvā añjaliṃ paggayha aṭṭhāsi. Bhagavā nisīditukāmataṃ dassesi. So tāvadeva tiṇamuṭṭhiyo gahetvā same bhūmibhāge sakkaccaṃ santharitvā adāsi. Nisīdi tattha bhagavā anukampaṃ upādāya. Nisinne pana bhagavati anappakaṃ pītisomanassaṃ paṭisaṃvedento bhagavantaṃ vanditvā sayampi ekamantaṃ nisīdi. Atha bhagavā ‘‘ettakaṃ vaṭṭati imassa kusalabīja’’nti uṭṭhāyāsanā pakkāmi. Acirapakkante bhagavati taṃ sīho migarājā ghātesi. So kālaṅkato devaloke nibbatti. ‘‘So kira bhagavati anupagacchante sīhena ghātito niraye nibbattissatī’’ti taṃ disvā bhagavā sugatiyaṃ nibbattanatthaṃ kusalabījaropanatthañca upasaṅkami.

The verse of the Venerable Elder Posiya begins, 'Anāsannavarā…' What is its origin? It is said that in the time of previous Buddhas, having made his aspiration and accumulated much wholesome karma that served as a supporting condition for liberation in various existences, he wandered only through happy destinies. Ninety-two aeons from the present, during the time of the Blessed One Tissa, he was born as a deer hunter and roamed the forest. Then the Blessed One, wishing to show him favor, went to the forest and revealed himself in his line of sight. Seeing the Blessed One, his mind filled with serene faith, he laid down his weapon, approached, and stood with his hands raised in reverence. The Blessed One indicated his wish to sit down. The hunter immediately gathered handfuls of grass, spread them carefully on a level piece of ground, and offered it as a seat. The Blessed One sat there out of compassion. As the Blessed One was seated, the hunter, experiencing no small amount of joy and gladness, paid homage to the Blessed One and also sat down to one side. Then the Blessed One, thinking, 'This much is sufficient for this one’s seed of wholesomeness,' rose from his seat and departed. Not long after the Blessed One had departed, a lion, the king of beasts, killed him. Having passed away, he was reborn in the world of the gods. The Blessed One had approached him because he saw, 'If I do not approach, he will be killed by a lion and be reborn in hell,' and he did so for the sake of his rebirth in a happy destiny and to plant the seed of wholesomeness.

So tattha yāvatāyukaṃ ṭhatvā tato devalokato cavitvā sugatīsuyeva parivattento imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa mahāvibhavassa seṭṭhino putto saṅgāmajitattherassa kaniṭṭhabhātā hutvā nibbatti. Posiyotissa nāmaṃ ahosi. So vayappatto dārapariggahaṃ katvā ekaṃ puttaṃ labhitvā antimabhavikatāya dhammatāya codiyamāno jātiādiṃ paṭicca uppannasaṃvego pabbajitvā araññaṃ pavisitvā vūpakaṭṭho hutvā [Pg.121] catusaccakammaṭṭhānabhāvanaṃ anuyuñjanto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.53.1-12) –

So, having remained there for the full lifespan, he then passed away from the heavenly world and, revolving only in fortunate realms, in this Buddha’s dispensation, he was reborn in Sāvatthī as the son of a certain wealthy merchant, the younger brother of the Elder Saṅgāmajita. His name was Posiyotissa. When he came of age, he married and had one son. Urged on by the nature of being in his final existence, with spiritual urgency having arisen on account of birth and so forth, he went forth, entered the forest, and withdrew into solitude. Devoting himself to the cultivation of the meditation subject of the Four Noble Truths, before long, having intensified his practice of insight, he attained arahantship. Thus it is said in the Apadāna (Apa. Thera 2.53.1-12):

‘‘Himavantassāvidūre, lambako nāma pabbato;

Tattheva tisso sambuddho, abbhokāsamhi caṅkami.

“Not far from the Himālaya, there is a mountain named Lambaka; right there, the Perfectly Enlightened One Tissa walked in the open air.

‘‘Migaluddo tadā āsiṃ, araññe kānane ahaṃ;

Disvāna taṃ devadevaṃ, tiṇamuṭṭhimadāsahaṃ.

“Then I was a hunter, in the forest, in the woods; seeing that God of gods, I gave a handful of grass.

‘‘Nisīdanatthaṃ buddhassa, datvā cittaṃ pasādayiṃ;

Sambuddhaṃ abhivādetvā, pakkāmiṃ uttarāmukho.

“Having given it for the Buddha’s seat, I gladdened my mind; having paid homage to the Perfectly Enlightened One, I departed facing north.

‘‘Aciraṃ gatamattassa, migarājā apothayi;

Sohena pothito, santo tattha kālaṅkato ahaṃ.

“Not long after I had gone, the king of beasts struck me down; struck down by a lion, I passed away there.

‘‘Āsanne me kataṃ kammaṃ, buddhaseṭṭhe anāsave;

Sumutto saravegova, devalokamagacchahaṃ.

“A deed was performed by me near the time of death for the supreme, taintless Buddha; with the speed of a loosed arrow, I went to the heavenly world.

‘‘Yūpo tattha subho āsi, puññakammābhinimmito;

Sahassakaṇḍo satabheṇḍu, dhajālu haritāmayo.

“There a beautiful pillar arose, created by that meritorious deed; with a thousand sections and a hundred globes, adorned with banners, made of beryl.

‘‘Pabhā niddhāvate tassa, sataraṃsīva uggato;

Ākiṇṇo devakaññāhi, āmodiṃ kāmakāmihaṃ.

“Light radiated from it, like the rising sun with a hundred rays; surrounded by celestial maidens, I, a desirer of sensual pleasures, rejoiced.

‘‘Devalokā cavitvāna, sukkamūlena codito;

Āgantvāna manussattaṃ, pattomhi āsavakkhayaṃ.

“Having passed away from the heavenly world, impelled by the wholesome root, I came to the human state and attained the destruction of the taints.

‘‘Catunnavutito kappe, nisīdanamadāsahaṃ;

Duggatiṃ nābhijānāmi, tiṇamuṭṭhe idaṃ phalaṃ.

“Ninety-four aeons ago, I gave that seat; I know of no bad rebirth since then—this is the fruit of a handful of grass.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā bhagavantaṃ vandituṃ sāvatthiṃ āgato ñātiṃ anukampāya ñātigehaṃ agamāsi. Tattha naṃ purāṇadutiyikā vanditvā āsanadānādinā paṭhamaṃ upāsikā viya vattaṃ dassetvā therassa ajjhāsayaṃ ajānantī pacchā itthikuttādīhi palobhetukāmā ahosi[Pg.122]. Thero ‘‘aho andhabālā mādisepi nāma evaṃ paṭipajjatī’’ti cintetvā kiñci avatvā uṭṭhāyāsanā araññameva gato. Taṃ āraññakā bhikkhū ‘‘kiṃ, āvuso, atilahuṃ, nivattosi, ñātakehi na diṭṭhosī’’ti pucchiṃsu. Thero tattha pavattiṃ ācikkhanto ‘‘anāsannavarā etā’’ti gāthaṃ abhāsi.

Having attained arahantship, he came to Sāvatthī to pay homage to the Blessed One and, out of compassion for his relatives, went to his family home. There, his former wife paid respects to him, offering a seat and so on, at first behaving like a laywoman. Not knowing the elder’s inclination, she later desired to entice him with feminine wiles and the like. The elder thought, “Alas, this blind fool behaves in such a way even toward one like me!” Without saying anything, he rose from his seat and went straight back to the forest. The forest-dwelling monks asked him, “Friend, why have you returned so quickly? Were you not seen by your relatives?” The elder, explaining what had happened there, spoke this verse: “These are best when not near.”

34. Tattha anāsannavarāti etā itthiyo na āsannā anupagatā, dūre eva vā ṭhitā hutvā varā purisassa seṭṭhā hitāvahā, tañca kho niccameva sabbakālameva, na rattimeva, na divāpi, na rahovelāyapi. Vijānatāti vijānantena. ‘‘Anāsannaparā’’tipi pāḷi, so evattho. Ayañhettha adhippāyo – caṇḍahatthiassamahiṃsasīhabyagghayakkharakkhasapisācāpi manussānaṃ anupasaṅkamanto varā seṭṭhā, na anatthāvahā, te pana upasaṅkamantā diṭṭhadhammikaṃyeva anatthaṃ kareyyuṃ. Itthiyo pana upasaṅkamitvā diṭṭhadhammikaṃ samparāyikaṃ vimokkhanissitampi atthaṃ vināsetvā mahantaṃ anatthaṃ āpādenti, tasmā anāsannavarā etā niccameva vijānatāti. Idāni tamatthaṃ attūpanāyikaṃ katvā dassento ‘‘gāmā’’tiādimāha. Tattha gāmāti gāmaṃ. Upayogatthe hi etaṃ nissakkavacanaṃ. Araññamāgammāti araññato āgantvā. Ma-kāro padasandhikaro, nissakke cetaṃ upayogavacanaṃ. Tatoti mañcakato. Anāmantetvāti anālapitvā purāṇadutiyikaṃ ‘‘appamattā hohī’’ti ettakampi avatvā. Posiyoti attānameva paraṃ viya vadati. Ye pana ‘‘pakkāmi’’nti paṭhanti, tesaṃ ahaṃ posiyo pakkāminti yojanā. Ye pana ‘‘sā itthī theraṃ gharaṃ upagataṃ bhojetvā palobhetukāmā jātā, taṃ disvā thero tāvadeva gehato nikkhamitvā vihāraṃ gantvā attano vasanaṭṭhāne mañcake nisīdi. Sāpi kho itthī pacchābhattaṃ alaṅkatapaṭiyattā vihāre therassa vasanaṭṭhānaṃ upasaṅkami. Taṃ disvā thero kiñci avatvā uṭṭhāya divāṭṭhānameva gato’’ti vadanti, tesaṃ ‘‘gāmā araññamāgammā’’ti gāthāpadassa attho yathārutavaseneva niyyati. Vihāro hi idha ‘‘arañña’’nti adhippeto.

34. Here, anāsannavarā means these women are not close, not approached; they are excellent, beneficial, and best for a man when they remain at a distance—always, at all times, not just at night, not just by day, not even at a time of solitude. Vijānatā means by one who understands. The reading anāsannaparā is also found, with the same meaning. The intended meaning here is this: even fierce elephants, horses, buffaloes, lions, tigers, yakkhas, rakkhasas, and pisācas, if they do not approach humans, are excellent and best, not harmful. But if they do approach, they would cause harm only in this present life. Women, however, when they approach, destroy benefit related to this life, the next life, and even that connected with liberation, leading to great harm. Therefore, ‘these are always best when not near, for one who knows.’ Now, illustrating this point with a personal example, he says gāmā, etc. Here, gāmā means ‘to the village’; this ablative form is used in the sense of the accusative. Araññamāgammā means ‘having come from the forest.’ The ‘m’ here is a euphonic conjunction, and this is a usage in the sense of the ablative. Tato means ‘from the cot.’ Anāmantetvā means without addressing his former wife, without saying even so much as “Be heedful.” Posiyo refers to himself, speaking as if of another. For those who read pakkāmi, the construction is “I, Posiya, departed.” As for those who say, “That woman, having fed the elder who had come to her house, became desirous of enticing him. Seeing this, the elder immediately left the house and went to the monastery, sitting on the cot in his dwelling place. And that woman, after the meal, adorned and prepared, approached the elder’s dwelling in the monastery. Seeing her, the elder said nothing, rose, and went to his day-quarters”—for them, the meaning of the verse line gāmā araññamāgammā is taken according to the literal reading. For here, the monastery is intended by arañña (forest).

Posiyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Posiya is concluded.

5. Sāmaññakānittheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Sāmaññakāni

Sukhaṃ [Pg.123] sukhatthoti āyasmato sāmaññakānittherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro hutvā tattha tattha bhave kusalaṃ upacinanto ito ekanavute kappe vipassissa bhagavato kāle manussayoniyaṃ nibbatto vipassiṃ bhagavantaṃ disvā pasannamānaso ekaṃ mañcaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde aññatarassa paribbājakassa putto hutvā nibbatti. Sāmaññakānītissa nāmaṃ ahosi. So viññutaṃ patto satthu yamakapāṭihāriyaṃ disvā pasannamānaso sāsane pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā jhānaṃ nibbattetvā jhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.36.30-33) –

“Happiness for the sake of happiness…”: this is the verse of the Venerable Elder Sāmaññakāni. What is its origin? It is said that, having made his aspiration in the presence of previous Buddhas and having accumulated merit in various existences, ninety-one aeons ago, during the time of the Blessed One Vipassī, he was reborn in a human womb. Seeing the Blessed One Vipassī, with a confident mind, he offered a single couch. Through that meritorious deed, wandering among devas and humans, in this Buddha’s dispensation, he was born as the son of a certain wanderer. His name was Sāmaññakānītissa. Having attained understanding, he saw the Twin Miracle performed by the Teacher. With a confident mind, he went forth into the dispensation. Taking up a meditation subject suited to his disposition, he developed jhāna. Making jhāna his foundation, he developed insight and attained arahantship. Thus it is said in the Apadāna (Apadāna, Thera 1.36.30-33):

‘‘Vipassino bhagavato, lokajeṭṭhassa tādino;

Ekaṃ mañcaṃ mayā dinnaṃ, pasannena sapāṇinā.

“To the Blessed One Vipassī, the Eldest in the World, the Imperturbable One, one couch was given by me, with a confident mind and my own hands.

‘‘Hatthiyānaṃ assayānaṃ, dibbayānaṃ samajjhagaṃ;

Tena mañcaka dānena, pattomhi āsavakkhayaṃ.

“I obtained elephant vehicles, horse vehicles, and divine vehicles; through that offering of a couch, I have attained the destruction of the taints.

‘‘Ekanavutito kappe, yaṃ mañcamadadiṃ tadā;

Duggatiṃ nābhijānāmi, mañcadānassidaṃ phalaṃ.

“Ninety-one aeons ago, when I gave that couch, I have not known a bad rebirth: this is the fruit of the gift of a couch.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Therassa pana gihisahāyako kātiyāno nāma paribbājako buddhuppādato paṭṭhāya titthiyānaṃ hatalābhasakkāratāya ghāsacchādanamattampi alabhanto ājīvakāpakato theraṃ upasaṅkamitvā ‘‘tumhe sākiyaputtiyā nāma mahālābhaggayasaggappattā sukhena jīvatha, mayaṃ pana dukkhitā kicchajīvikā, kathaṃ nu kho paṭipajjamānassa diṭṭhadhammikañceva samparāyikañca sukhaṃ sampajjatī’’ti pucchi. Athassa thero ‘‘nippariyāyato sukhaṃ nāma lokuttarasukhameva, tañca tadanurūpaṃ paṭipattiṃ paṭipajjantassevā’’ti attanā tassa adhigatabhāvaṃ pariyāyena vibhāvento ‘‘sukhaṃ sukhattho labhate tadācara’’nti gāthaṃ abhāsi.

Now, a lay friend of the Elder, a wanderer named Kātiyāna, who, since the arising of the Buddha, had lost his gains and honor from the sectarians and was not obtaining even enough for food and clothing, his livelihood having deteriorated, approached the Elder and asked: “You followers of the Sakyan son live happily, having attained the peak of gains and fame, but we are afflicted, our livelihood difficult. How, indeed, should one practice so that happiness both in this very life and in the life to come may be accomplished?” Then the Elder, explaining indirectly the state he himself had attained, said, “Happiness, in the absolute sense, is indeed only supramundane happiness, and that is for one who undertakes the practice suitable for it,” and he spoke this verse: “One who desires happiness obtains happiness by practicing for it.”

35. Tattha [Pg.124] sukhanti nirāmisaṃ sukhaṃ idhādhippetaṃ. Tañca phalasamāpatti ceva nibbānañca. Tathā hi ‘‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’’ (dī. ni. 3.355; a. ni. 5.27; vibha. 804) ‘‘nibbānaṃ paramaṃ sukha’’nti (dha. pa. 203-204) ca vuttaṃ. Sukhatthoti sukhappayojano, yathāvuttena sukhena atthiko. Labhateti pāpuṇāti, atthikassevedaṃ sukhaṃ, na itarassa. Ko pana atthikoti āha ‘‘tadācara’’nti tadatthaṃ ācaranto, yāya paṭipattiyā taṃ paṭipattiṃ paṭipajjantoti attho. Na kevalaṃ tadācaraṃ sukhameva labhate, atha kho kittiñca pappoti ‘‘itipi sīlavā suparisuddhakāyavacīkammanto suparisuddhājīvo jhāyī jhānayutto’’tiādinā kittiṃ parammukhā patthaṭayasataṃ pāpuṇāti. Yasassa vaḍḍhatīti sammukhe guṇābhitthavasaṅkhāto parivārasampadāsaṅkhāto ca yaso assa paribrūhati. Idāni ‘‘tadācara’’nti sāmaññato vuttamatthaṃ sarūpato dassento – ‘‘yo ariyamaṭṭhaṅgikamañjasaṃ ujuṃ, bhāveti maggaṃ amatassa pattiyā’’ti āha. Tassattho yo puggalo kilesehi ārakattā parisuddhaṭṭhena paṭipajjantānaṃ ariyabhāvakaraṇaṭṭhena ariyaṃ, sammādiṭṭhiādiaṭṭhaṅgasamudāyatāya aṭṭhaṅgikaṃ, antadvayarahitamajjhimapaṭipattibhāvato akuṭilaṭṭhena añjasaṃ, kāyavaṅkādippahānato ujuṃ, nibbānatthikehi magganiyaṭṭhena kilese mārento gamanaṭṭhena ca ‘‘magga’’nti laddhanāmaṃ dukkhanirodhagāminipaṭipadaṃ amatassa asaṅkhatāya dhātuyā pattiyā adhigamāya bhāveti attano santāne uppādeti vaḍḍheti ca, so nippariyāyena ‘‘sukhattho tadācara’’nti vuccati, tasmā yathāvuttaṃ sukhaṃ labhati. Taṃ sutvā paribbājako pasannamānaso pabbajitvā sammā paṭipajjanto nacirasseva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Idameva therassa aññābyākaraṇaṃ ahosi.

35. Herein, by ‘happiness’ is meant unworldly happiness. And that is both the attainment of fruition and Nibbāna. For so it is said: “This concentration is pleasant in the present and also has a happy result in the future” (Dī. Ni. 3.355; A. Ni. 5.27; Vibha. 804), and “Nibbāna is the supreme happiness” (Dha. Pa. 203-204). By ‘one who desires happiness’ is meant one whose purpose is happiness, one who is desirous of the happiness spoken of. ‘Obtains’ means attains; this happiness is for one who is desirous, not for another. But who is the one who is desirous? He said, ‘by practicing for it,’ meaning one who practices for that purpose, one who undertakes that practice. Not only does one who practices for it obtain happiness, but he also attains fame. By such words as, “Thus he is virtuous, of perfectly pure bodily and verbal conduct, of perfectly pure livelihood, a meditator, devoted to jhāna,” he attains fame, a reputation spread among hundreds in his absence. ‘His fame increases’ means his renown—described as the praise of his virtues in his presence and as the accomplishment of a retinue—flourishes. Now, showing in its specific form the meaning stated generally as ‘by practicing for it,’ he said: “Whoever develops the noble eightfold path, the straight and direct way, for the attainment of the deathless.” The meaning of this is: whichever person develops the path leading to the cessation of suffering—which is called ‘noble’ because of its distance from the defilements, its sense of purity, and because it makes noble those who practice it; ‘eightfold’ because it is a collection of the eight factors beginning with right view; ‘straight’ because it is the middle practice devoid of the two extremes and thus is not crooked; ‘direct’ because it abandons bodily crookedness and so on; and has received the name ‘path’ because it is sought by those who desire Nibbāna and because one goes along it destroying the defilements—he develops it, meaning he produces and cultivates it in his own mental continuum, for the attainment of the deathless, the unconditioned element. Such a person is, in the absolute sense, called ‘one who desires happiness and practices for it.’ Therefore, he obtains the happiness spoken of. Hearing that, the wanderer, with a confident mind, went forth, and by practicing rightly, before long developed insight and attained arahantship. This itself was the Elder’s declaration of final knowledge.

Sāmaññakānittheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sāmaññakāni is concluded.

6. Kumāputtattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Kumāputta

Sādhu [Pg.125] sutanti āyasmato kumāputtattherassa gāthā. Kā uppati? So kira purimabuddhesu katādhikāro ito ekanavute kappe ajinacammavasano tāpaso hutvā bandhumatīnagare rājuyyāne vasanto vipassiṃ bhagavantaṃ passitvā pasannamānaso pādabbhañjanatelaṃ adāsi. So tena puññakammena devaloke nibbatto. Tato paṭṭhāya sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde avantiraṭṭhe veḷukaṇṭakanagare gahapatikule nibbatto. ‘‘Nando’’tissa nāmaṃ akaṃsu. Mātā panassa kumā nāma, tena kumāputtoti paññāyittha. So āyasmato sāriputtassa santike dhammaṃ sutvā laddhappasādo pabbajitvā katapubbakicco pariyantapabbatapasse samaṇadhammaṃ karonto visesaṃ nibbattetuṃ asakkonto bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā kammaṭṭhānaṃ sodhetvā sappāyaṭṭhāne vasanto vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.53.24-30) –

The verse beginning, 'Sādhu sutaṃ,' is that of the Venerable Elder Kumāputta. What is its origin? It is said that this elder, having made his aspiration under previous Buddhas, ninety-one aeons ago became an ascetic wearing a hide garment. While dwelling in the royal park in the city of Bandhumatī, he saw the Blessed One Vipassī and, with a confident mind, gave oil for anointing the feet. By that meritorious deed, he was reborn in a deva world. From then on, wandering only in good destinations, during this Buddha-era he was born into a householder family in the city of Veḷukaṇṭaka in the Avanti country. They gave him the name Nanda. His mother’s name, however, was Kumā, by which he became known as Kumāputta. Having heard the Dhamma from the Venerable Sāriputta, he gained faith and went forth. Having completed the preliminary duties, while practicing the recluse’s duties on the slope of Mount Pariyanta, he was unable to bring about a special attainment. He approached the Blessed One, heard the Dhamma, purified his meditation subject, and, dwelling in a suitable place, developed insight and realized arahantship. Thus it was said by him in the Apadāna:

‘‘Nagare bandhumatiyā, rājuyyāne vasāmahaṃ;

Cammavāsī tadā āsiṃ, kamaṇḍaludharo ahaṃ.

“In the city of Bandhumatī, I dwelt in the royal park; I was then clad in a hide garment, a bearer of a water pot.

‘‘Addasaṃ vimalaṃ buddhaṃ, sayambhuṃ aparājitaṃ;

Padhānaṃ pahitattaṃ taṃ, jhāyiṃ jhānarataṃ vasiṃ.

“I saw the stainless Buddha, the Self-Became, the Unconquered, the Striving One, resolute, a meditator delighting in meditation, a master.”

‘‘Sabbakāmasamiddhañca, oghatiṇṇamanāsavaṃ;

Disvā pasannasumano, abbhañjanamadāsahaṃ.

“And seeing him, fulfilled in all wishes, who had crossed the flood and was without taints, with a confident and joyful mind, I gave an unguent.”

‘‘Ekanavutito kappe, abbhañjanamadāsahaṃ;

Duggatiṃ nābhijānāmi, abbhañjanassidaṃ phalaṃ.

“In the ninety-first aeon from the present, I gave an unguent; I know of no bad destination since then; this is the fruit of that offering of an unguent.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā araññe kāyadaḷhibahule bhikkhū, disvā te ovadanto sāsanassa niyyānikabhāvaṃ pakāsento ‘‘sādhu sutaṃ sādhu caritaka’’nti gāthaṃ abhāsi.

But having attained arahantship, seeing in the forest monks who were mostly of strong constitution, he advised them, proclaiming the liberating nature of the Teaching, and spoke the verse beginning: “Good is learning, good is conduct.”

36. Tattha [Pg.126] sādhūti sundaraṃ. Sutanti savanaṃ. Tañca kho vivaṭṭūpanissitaṃ visesato appicchatādipaṭisaṃyuttaṃ dasakathāvatthusavanaṃ idhādhippetaṃ. Sādhu caritakanti tadeva appicchatādicaritaṃ ciṇṇaṃ, sādhucaritameva hi ‘‘caritaka’’nti vuttaṃ. Padadvayenāpi bāhusaccaṃ tadanurūpaṃ paṭipattiñca ‘‘sundara’’nti dasseti. Sadāti sabbakāle navakamajjhimatherakāle, sabbesu vā iriyāpathakkhaṇesu. Aniketavihāroti kilesānaṃ nivāsanaṭṭhānaṭṭhena pañcakāmaguṇā niketā nāma, lokiyā vā chaḷārammaṇadhammā. Yathāha – ‘‘rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccatī’’tiādi (saṃ. ni. 3.3). Tesaṃ niketānaṃ pahānatthāya paṭipadā aniketavihāro. Atthapucchananti taṃ ājānitukāmassa kalyāṇamittaṃ upasaṅkamitvā diṭṭhadhammikasamparāyikaparamatthapabhedassa pucchanaṃ, kusalādibhedassa vā atthassa sabhāvadhammassa ‘‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajja’’ntiādinā (ma. ni. 3.296) pucchanaṃ atthapucchanaṃ. Padakkhiṇakammanti taṃ pana pucchitvā padakkhiṇaggāhibhāvena tassa ovāde adhiṭṭhānaṃ sammāpaṭipatti. Idhāpi ‘‘sādhū’’ti padaṃ ānetvā yojetabbaṃ. Etaṃ sāmaññanti ‘‘sādhu suta’’ntiādinā vuttaṃ yaṃ sutaṃ, yañca caritaṃ, yo ca aniketavihāro, yañca atthapucchanaṃ, yañca padakkhiṇakammaṃ, etaṃ sāmaññaṃ eso samaṇabhāvo. Yasmā imāya eva paṭipadāya samaṇabhāvo, na aññathā, tasmā ‘‘sāmañña’’nti nippariyāyato maggaphalassa adhivacanaṃ. Tassa vā pana ayaṃ apaṇṇakapaṭipadā, taṃ panetaṃ sāmaññaṃ yādisassa sambhavāti, taṃ dassetuṃ ‘‘akiñcanassā’’ti vuttaṃ. Apariggāhakassa, khettavatthuhiraññasuvaṇṇadāsidāsādipariggahapaṭiggahaṇarahitassāti attho.

36. Here, ‘sādhu’ means beautiful. ‘Suta’ means hearing. Specifically, it refers to listening to the ten topics of discussion connected with contentment and so on, which are based on detachment. ‘Sādhu caritaka’ refers to that very practice of contentment and so on that has been cultivated, for ‘caritaka’ is indeed said to be good conduct. The two words also indicate extensive learning and corresponding practice as “beautiful.” ‘Sadā’ means at all times—whether in youth, middle age, or old age, or in all postures and moments. ‘Aniketavihāra’ refers to the practice aimed at abandoning dwellings, which are called ‘niketa’ because they serve as the abodes of defilements, such as the five strands of sensual pleasure or the six worldly sense objects. As it is said: “Householder, one who is bound by the diffusion of the dwelling on the sign of form is called a ‘dweller’ (niketasārī)” and so on. The practice for abandoning these dwellings is ‘aniketavihāra’. ‘Atthapucchana’ means approaching a good friend who knows and inquiring about the distinctions of meaning pertaining to the present world, the next, and the ultimate goal, or asking about the nature of wholesome and unwholesome qualities, such as: “Venerable sir, what is wholesome? What is unwholesome? What is blameworthy? What is blameless?” and so on. ‘Padakkhiṇakamma’ means, after asking, firmly resolving to follow the advice with reverence, which is right practice. Here too, the word ‘sādhu’ should be brought in and connected. ‘Etaṃ sāmañña’ refers to what is said by ‘sādhu suta’ and so on—what is heard, what is practiced, the dwelling without a fixed abode, the inquiry into meaning, and the reverential practice. This is the ascetic practice; this is the state of a contemplative. Since the state of a contemplative is achieved only by this practice and not otherwise, ‘sāmañña’ is a direct term for the path and fruit. Moreover, this is the infallible practice, and this ascetic practice is possible for one who is such. To show this, it is said ‘akiñcanassa’—for one who is without possessions, devoid of grasping and accepting fields, lands, gold, silver, male and female slaves, and so on. This is the meaning.

Kumāputtattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Kumāputta is concluded.

7. Kumāputtasahāyattheragāthāvaṇṇanā

7. Commentary on the Verses of the Elder Kumāputta's Companion

Nānājanapadaṃ [Pg.127] yantīti āyasmato kumāputtasahāyattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito catunavute kappe siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto araññaṃ pavisitvā bahuṃ rukkhadaṇḍaṃ chinditvā kattarayaṭṭhiṃ katvā saṅghassa adāsi. Aññañca yathāvibhavaṃ puññaṃ katvā devesu nibbattitvā tato paṭṭhāya sugatīsuyeva parivattento imasmiṃ buddhuppāde veḷukaṇṭakanagare iddhe kule nibbatti. Sudantotissa nāmaṃ ahosi. ‘‘Vāsulo’’ti keci vadanti. So kumāputtassa piyasahāyo hutvā vicaranto ‘‘kumāputto pabbajito’’ti sutvā ‘‘na hi nūna so orako dhammavinayo, yattha kumāputto pabbajito’’ti tadanubandhena sayampi pabbajitukāmo hutvā satthu santikaṃ upasaṅkami. Tassa satthā dhammaṃ desesi. So bhiyyosomattāya pabbajjāya sañjātachando pabbajitvā kumāputteneva saddhiṃ pariyantapabbate bhāvanānuyutto viharati. Tena ca samayena sambahulā bhikkhū nānājanapadesu janapadacārikaṃ carantāpi gacchantāpi āgacchantāpi taṃ ṭhānaṃ upagacchanti. Tena tattha kolāhalaṃ hoti. Taṃ disvā sudantatthero ‘‘ime bhikkhū niyyānikasāsane pabbajitvā janapadavitakkaṃ anuvattentā cittasamādhiṃ virādhentī’’ti saṃvegajāto tameva saṃvegaṃ attano cittadamanassa aṅkusaṃ karonto ‘‘nānājanapadaṃ yantī’’ti gāthaṃ abhāsi.

“Traveling to various countries” is a verse of the Venerable Elder, the companion of Kumāputta. What is its origin? It is said that in the time of previous Buddhas, he had performed meritorious deeds, accumulating wholesome actions here and there that are a supporting condition for liberation. Ninety-four aeons ago, during the time of the Blessed One Siddhattha, he was born into a family of means, and having attained understanding, he entered the forest, cut many tree branches, made a traveling staff, and offered it to the Saṅgha. Having performed other meritorious deeds according to his means, he was reborn among the devas. From then on, he continued to revolve only among happy destinies until, in this Buddha’s dispensation, he was born into a prosperous family in the city of Veḷukaṇṭaka. His name was Sudanta, though some call him Vāsula. He became the dear companion of Kumāputta and, while wandering, heard that Kumāputta had gone forth. Thinking, “Surely, this is no inferior Dhamma-Vinaya, where Kumāputta has gone forth,” he too, following that lead, desired to go forth and approached the Teacher. The Teacher taught him the Dhamma. With growing enthusiasm for ordination, he went forth and, together with Kumāputta, dwelt devoted to meditation on a border mountain. At that time, many bhikkhus traveling through various regions, whether going or coming, would visit that place. This caused a commotion there. Seeing this, the Elder Sudanta, stirred by spiritual urgency, thought, “These bhikkhus, having gone forth in this liberating dispensation, are following thoughts of various regions, thus disrupting their mental concentration.” Making that very spiritual urgency a goad for taming his own mind, he spoke the verse: “Traveling to various countries...”

37. Tattha nānājanapadanti visuṃ visuṃ nānāvidhaṃ janapadaṃ, kāsikosalādianekaraṭṭhanti attho. Yantīti gacchanti. Vicarantāti ‘‘asuko janapado subhikkho sulabhapiṇḍo, asuko khemo arogo’’tiādivitakkavasena janapadacārikaṃ carantā. Asaññatāti tasseva janapadavitakkassa appahīnatāya cittena asaṃyatā. Samādhiñca virādhentīti sabbassapi uttarimanussadhammassa mūlabhūtaṃ upacārappanābhedaṃ samādhiñca nāma virādhenti[Pg.128]. Ca-saddo sambhāvane. Desantaracaraṇena jhāyituṃ okāsābhāvena anadhigataṃ samādhiṃ nādhigacchantā, adhigatañca vasībhāvānāpādanena jīrantā vīrādhenti nāma. Kiṃsu raṭṭhacariyā karissatīti sūti nipātamattaṃ. ‘‘Evaṃbhūtānaṃ raṭṭhacariyā janapadacārikā kiṃ karissati, kiṃ nāma atthaṃ sādhessati, niratthakāvā’’ti garahanto vadati. Tasmāti yasmā īdisī desantaracariyā bhikkhussa na atthāvahā, api ca kho anatthāvahā sampattīnaṃ virādhanato, tasmā. Vineyya sārambhanti vasanapadese arativasena uppannaṃ sārambhaṃ cittasaṃkilesaṃ tadanurūpena paṭisaṅkhānena vinetvā vūpasametvā. Jhāyeyyāti ārammaṇūpanijjhānena lakkhaṇūpanijjhānena cāti duvidhenapi jhānena jhāyeyya. Apurakkhatoti micchāvitakkehi taṇhādīhi vā na purakkhatoti tesaṃ vasaṃ anupagacchanto kammaṭṭhānameva manasi kareyyāti attho. Evaṃ pana vatvā thero tameva saṃvegaṃ aṅkusaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.53.36-41) –

37. There, “various countries” means different kinds of countries separately, such as Kāsi, Kosala, and many other regions. “They go” means they travel. “Wandering” means moving through various regions, prompted by thoughts such as, “That country has abundant food and easy alms; that one is safe and free from disease.” “Unrestrained” refers to the mind being uncontrolled due to not having abandoned such thoughts about countries. “And they disrupt concentration” means they disrupt the very concentration, whether access or absorption, that is the root of all supramundane states. The word “ca” is used for emphasis. Because they have no opportunity to meditate while traveling to other lands, they fail to attain concentration not yet attained, and even the concentration they have attained deteriorates due to not bringing it to mastery—thus, they are said to disrupt it. “What will country-wandering do?”—here, ‘su’ is merely a particle. Criticizing, he says, “For those who are like this, what will country-wandering, this traveling through regions, accomplish? What purpose will it serve? It is useless.” “Therefore” means: since such travel to other lands brings no benefit to a bhikkhu, but rather brings harm by ruining his attainments, for that reason... “Having dispelled resentment” means having removed and pacified, through appropriate reflection, the mental defilement of resentment that arises due to discontent with one's dwelling place. “He should meditate” means he should meditate with both kinds of meditation: meditation by focusing on the object and meditation by focusing on the characteristics. “Not being led forward” means not being led by wrong thoughts or cravings, not submitting to their influence, but focusing only on the meditation subject. Having said this, the elder used that very spiritual urgency as a goad, developed insight, and attained Arahantship. Hence, it is said in the Apadāna:

‘‘Kānanaṃ vanamoggayha, veḷuṃ chetvānahaṃ tadā;

Ālambanaṃ karitvāna, saṅghassa adadiṃ bahuṃ.

“Having entered the forest, the woodland, and having cut bamboo then, I made many supports and gave them to the Saṅgha.

‘‘Tena cittappasādena, subbate abhivādiya;

Ālambadaṇḍaṃ datvāna, pakkāmiṃ uttarāmukho.

“Through that mental clarity, having paid homage to one of good vows, and having given a support-staff, I departed facing north.

‘‘Catunnavutito kappe, yaṃ daṇḍamadadiṃ tadā;

Duggatiṃ nābhijānāmi, daṇḍadānassidaṃ phalaṃ.

“In the ninety-four aeons since I gave that staff, I do not recall any bad destination; this is the fruit of giving a staff.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha's teaching has been fulfilled.”

Yaṃ panatthaṃ aṅkusaṃ katvā ayaṃ thero arahattaṃ patto, tamevatthaṃ hadaye ṭhapetvā arahattaṃ pattopi ‘‘nānājanapadaṃ yanti’’ti idameva gāthaṃ abhāsi. Tasmā tadevassa aññābyākaraṇaṃ ahosīti.

The purpose that this elder made a goad to attain Arahantship—having placed that very purpose in his heart, even after attaining Arahantship, he spoke this very verse: “They go to various countries.” Therefore, that itself was his declaration of final knowledge.

Kumāputtasahāyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Kumāputta's Companion is concluded.

8. Gavampatittheragāthāvaṇṇanā

8. Commentary on the Verses of the Elder Gavampati

Yo [Pg.129] iddhiyā sarabhunti āyasmato gavampatittherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro ito ekatiṃse kappe sikhiṃ bhagavantaṃ passitvā pasannamānaso pupphehi pūjaṃ akāsi. So tena puññakammena devaloke uppanno aparāparaṃ puññāni karonto koṇāgamanassa bhagavato cetiye chattañca vedikañca kāresi. Kassapassa pana bhagavato kāle aññatarasmiṃ kulagehe nibbatto. Tasmiñca kule bahuṃ gomaṇḍalaṃ ahosi. Taṃ gopālakā rakkhanti. Ayaṃ tattha antarantarā yuttappayuttaṃ vicārento vicarati. So ekaṃ khīṇāsavattheraṃ gāme piṇḍāya caritvā bahigāme devasikaṃ ekasmiṃ padese bhattakiccaṃ karontaṃ disvā ‘‘ayyo sūriyātapena kilamissatī’’ti cintetvā cattāro sirīsadaṇḍe ussāpetvā tesaṃ upari sirīsasākhāyo ṭhapetvā sākhāmaṇḍapaṃ katvā adāsi. ‘‘Maṇḍapassa samīpe sirīsarukkhaṃ ropesī’’ti ca vadanti. Tassa anukampāya devasikaṃ thero tattha nisīdi. So tena puññakammena tato cavitvā cātumahārājikesu nibbatti. Tassa purimakammasaṃsūcakaṃ vimānadvāre mahantaṃ sirīsavanaṃ nibbatti vaṇṇagandhasampannehi aññehi pupphehi sabbakāle upasobhayamānaṃ, tena taṃ vimānaṃ ‘‘serīsaka’’nti paññāyittha. So devaputto ekaṃ buddhantaraṃ devesu ca manussesu ca saṃsaritvā imasmiṃ buddhuppāde yasattherassa catūsu gihisahāyesu gavampati nāma hutvā āyasmato yasassa pabbajitabhāvaṃ sutvā attano sahāyehi saddhiṃ bhagavato santikaṃ agamāsi. Satthā tassa dhammaṃ desesi. So desanāvasāne sahāyehi saddhiṃ arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.53.42-47) –

The verse of the Venerable Gavampati Thera, 'He who by psychic power [restrained] the Sarabhu...' What is its origin? It is said that in the time of previous Buddhas, he had made an aspiration. In the thirty-first eon from now, having seen the Blessed One Sikhi, with a serene mind, he made an offering of flowers. By that meritorious deed, he arose in the deva world, and repeatedly performing meritorious deeds, he later had a parasol and a railing made at the shrine of the Blessed One Koṇāgamana. Then, in the time of the Blessed One Kassapa, he was born in a certain family. And in that family there was a large herd of cattle. Cowherds looked after them. While wandering there from time to time, he would consider what was suitable and unsuitable. One day, seeing an elder who was an arahant, who had gone for alms in the village and was taking his meal daily in a certain place outside the village, he thought, 'The venerable one will be wearied by the sun's heat.' So he set up four sirisa poles, placed sirisa branches on top of them, and having made a branch canopy, he gave it. And they also say, 'He planted a sirisa tree near the canopy.' Out of compassion for him, the elder sat there daily. By that meritorious deed, after passing away from there, he was reborn among the Four Great Kings. Indicating his former deed, a great sirisa grove arose at the gate of his celestial mansion, adorned at all times with other flowers endowed with excellent color and fragrance; thus that mansion became known as 'Serisaka.' That deity, after wandering among devas and humans for one Buddha-interval, at the arising of this Buddha, became Gavampati, one of the four lay companions of the Elder Yasa. Hearing of the Venerable Yasa's going forth, he went with his companions to the presence of the Blessed One. The Teacher taught him the Dhamma. At the end of the discourse, together with his companions, he was established in arahantship. Thus it is said in the Apadāna (Apadāna, Thera 2.53.42-47):

‘‘Migaluddo pure āsiṃ, vipine vicaraṃ ahaṃ;

Addasaṃ virajaṃ buddhaṃ, sabbadhammāna pāraguṃ.

“Formerly, I was a deer hunter, wandering in the forest. I saw the stainless Buddha, who had gone to the far shore of all things.

‘‘Tasmiṃ mahākāruṇike, sabbasattahite rate;

Pasannacitto sumano, nelapupphaṃ apūjayiṃ.

“To that greatly compassionate one, who delighted in the welfare of all beings, with a serene and joyful mind, I offered a stainless flower.”

‘‘Ekatiṃse [Pg.130] ito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In the thirty-first eon from now, since offering that flower, I know of no bad destination. This is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā thero vimuttisukhaṃ paṭisaṃvedento sākete viharati añjanavane. Tena ca samayena bhagavā mahatā bhikkhusaṅghena saddhiṃ sāketaṃ gantvā añjanavane vihāsi. Senāsanaṃ nappahosi. Sambahulā bhikkhū vihārasāmantā sarabhuyā nadiyā vālikāpuḷine sayiṃsu. Atha aḍḍharattasamaye nadiyā udakoghe āgacchante sāmaṇerādayo uccāsaddamahāsaddā ahesuṃ. Bhagavā taṃ ñatvā āyasmantaṃ gavampatiṃ āṇāpesi – ‘‘gaccha, gavampati, jaloghaṃ vikkhambhetvā bhikkhūnaṃ phāsuvihāraṃ karohī’’ti. Thero ‘‘sādhu, bhante’’ti iddhibalena nadīsotaṃ vikkhambhi, taṃ dūratova pabbatakūṭaṃ viya aṭṭhāsi. Tato paṭṭhāya therassa ānubhāvo loke pākaṭo ahosi. Athekadivasaṃ satthā mahatiyā devaparisāya majjhe nisīditvā dhammaṃ desentaṃ theraṃ disvā lokānukampāya tassa guṇānaṃ vibhāvanatthaṃ taṃ pasaṃsanto ‘‘yo iddhiyā sarabhu’’nti gāthaṃ abhāsi.

Having attained arahantship, the elder, experiencing the bliss of liberation, was dwelling in Añjanavana in Sāketa. And at that time, the Blessed One, having gone to Sāketa with a large Saṅgha of bhikkhus, dwelt in Añjanavana. The lodgings were insufficient. Many bhikkhus slept on the sandy bank of the Sarabhu River near the monastery. Then, at midnight, as a flood of water was coming down the river, the novices and others made a loud and great noise. Knowing this, the Blessed One commanded the Venerable Gavampati: 'Go, Gavampati, restrain the flood of water and provide the bhikkhus with a comfortable abiding.' The elder replied, 'Very well, venerable sir,' and with psychic power he restrained the river's current; it stood still from afar like a mountain peak. From that time on, the elder's power became manifest in the world. Then one day, the Teacher, seated amidst a great assembly of devas, saw the elder teaching the Dhamma and, out of compassion for the world, praising him to make his virtues known, he recited the verse: 'He who by psychic power [restrained] the Sarabhu...'

38. Tattha iddhiyāti adhiṭṭhāniddhiyā. Sarabhunti evaṃnāmikaṃ nadiṃ, yaṃ loke ‘‘sarabhu’’nti vadanti. Aṭṭhapesīti sandituṃ adento sotaṃ nivattetvā pabbatakūṭaṃ viya mahantaṃ jalarāsiṃ katvā ṭhapesi. Asitoti nasito, taṇhādiṭṭhinissayarahito, bandhanasaṅkhātānaṃ vā sabbasaṃyojanānaṃ samucchinnattā kenacipi bandhanena abaddho, tato eva ejānaṃ kilesānaṃ abhāvato anejo so, gavampati, taṃ sabbasaṅgātigataṃ tādisaṃ sabbepi rāgadosamohamānadiṭṭhisaṅge atikkamitvā ṭhitattā sabbasaṅgātigataṃ, asekkhamunibhāvato mahāmuniṃ, tato eva kāmakammabhavādibhedassa sakalassapi bhavassa pāraṃ nibbānaṃ gatattā bhavassa pāraguṃ. Devā namassantīti devāpi imassanti, pageva itarā pajāti.

38. Here, 'by psychic power' (iddhiyā) means by the power of determination (adhiṭṭhāna-iddhi). 'Sarabhu' refers to a river of that name, which people in the world call 'Sarabhu.' 'He made it stand' (aṭṭhapesīti) means that, not allowing it to flow, he turned back the current and made a great mass of water stand like a mountain peak. 'Unattached' (asito) means not attached, devoid of reliance on craving and wrong view; or, because all fetters, which are reckoned as bonds, have been completely cut off, he is unbound by any bond. Therefore, due to the absence of defilements that cause agitation, he is unagitated (anejo). That one (taṃ), Gavampati, is ‘one who has gone beyond all attachments’ (sabbasaṅgātigataṃ) because he stands having transcended all attachments such as lust, hatred, delusion, conceit, and wrong views. He is a ‘Great Sage’ (mahāmuniṃ) because of his state as a sage with no more training. And he has ‘gone to the far shore of existence’ (bhavassa pāraguṃ) because he has reached Nibbāna, the far shore of all existence, which is differentiated by sensuality, kamma, becoming, and so on. 'The devas pay homage' (devā namassanti) means even the devas pay homage to this one; how much more so other beings.

Gāthāpariyosāne [Pg.131] mahato janakāyassa dhammābhisamayo ahosi. Thero aññaṃ byākaronto ‘‘satthāraṃ pūjessāmī’’ti imameva gāthaṃ abhāsīti.

At the conclusion of the verse, there was a penetration of the Dhamma for a great multitude of people. The elder, while giving another discourse, spoke this very verse, thinking, 'I will honor the Teacher.'

Gavampatittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse of the Elder Gavampati is concluded.

9. Tissattheragāthāvaṇṇanā

9. The Commentary on the Verse of the Elder Tissa

Sattiyā viya omaṭṭhoti āyasmato tissattherassa gāthā. Kā uppati? Ayampi kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto tissassa bhagavato bodhiyā mūle purāṇapaṇṇāni nīharitvā sodhesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthunagare bhagavato pitucchāputto hutvā nibbatti tisso nāma nāmena. So bhagavantaṃ anupabbajitvā upasampanno hutvā araññāyatane viharanto jātiṃ paṭicca mānaṃ karonto kodhūpāyāsabahulo ca ujjhānabahulo ca hutvā vicarati, samaṇadhamme ussukkaṃ na karoti. Atha naṃ satthā ekadivasaṃ divāṭṭhāne vivaṭamukhaṃ niddāyantaṃ dibbacakkhunā olokento sāvatthito ākāsena gantvā tassa upari ākāseyeva ṭhatvā obhāsaṃ pharitvā tenobhāsena paṭibuddhassa satiṃ uppādetvā ovādaṃ dento ‘‘sattiyā viya omaṭṭho’’ti gāthaṃ abhāsi.

“As if struck with a spear” is the verse of the Venerable Elder Tissa. What is its origin? This one, it is said, having made an aspiration under former Buddhas and accumulating merit here and there in his existences as a basis for release from the round of rebirth, swept away the old leaves at the foot of the Blessed One Tissa's Bodhi tree and cleaned the place. As a result of that meritorious action, while wandering among gods and humans, in this Buddha’s dispensation, he was born in the city of Kapilavatthu as the Blessed One's paternal cousin, by the name of Tissa. Having gone forth under the Blessed One and received higher ordination, while dwelling in a forest abode, he became conceited on account of his birth, was frequently full of anger and distress, and was often given to complaining; he did not apply himself with zeal to the duties of a monk. Then one day, the Teacher, surveying him with his divine eye, saw him sleeping with his mouth open at his daytime resting place. From Sāvatthī, he went through the air and, standing above him in the sky itself, radiated light. Awakening him with that light and arousing his mindfulness, the Teacher gave him this advice, speaking the verse: “As if struck with a spear...”

39. Tattha sattiyāti desanāsīsametaṃ, ekatodhārādinā satthenāti attho. Omaṭṭhoti pahato. Cattāro hi pahārā omaṭṭho ummaṭṭho maṭṭho vimaṭṭhoti. Tattha upari ṭhatvā adhomukhaṃ dinnapahāro omaṭṭho nāma, heṭṭhā ṭhatvā uddhammukhaṃ dinnapahāro ummaṭṭho nāma, aggaḷasūci viya vinivijjhitvā gato maṭṭho nāma, seso sabbopi vimaṭṭho nāma. Imasmiṃ pana ṭhāne omaṭṭho gahito. So hi sabbadāruṇo duruddharaṇasallo duttikiccho antodoso antopubbalohitova hoti, pubbalohitaṃ anikkhamitvā vaṇamukhaṃ pariyonandhitvā tiṭṭhati. Pubbalohitaṃ nīharitukāmehi mañcena saddhiṃ bandhitvā adhosiro kātabbo [Pg.132] hoti, maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ pāpuṇanti. Ḍayhamāneti agginā jhāyamāne. Matthaketi sīse. Idaṃ vuttaṃ hoti – yathā sattiyā omaṭṭho puriso sallubbāhanavaṇatikicchanānaṃ atthāya vīriyaṃ ārabhati tādisaṃ payogaṃ karoti parakkamati, yathā ca ḍayhamāne matthake ādittasīso puriso tassa nibbāpanatthaṃ vīriyaṃ ārabhati tādisaṃ payogaṃ karoti, evamevaṃ, bhikkhu, kāmarāgappahānāya sato appamatto ativiya ussāhajāto hutvā vihareyyāti.

39. Therein, 'by a spear' is the heading of the discourse; the meaning is by a weapon with a single edge, and so forth, such as a sword. 'Struck down' means struck. For there are four kinds of blows: struck down, struck up, struck through, and struck around. Among these, a blow delivered downward from above is called 'struck down'; a blow delivered upward from below is called 'struck up'; a blow that goes through, piercing like a door-pin, is called 'struck through'; and all the rest are called 'struck around.' In this context, however, 'struck down' is to be understood. For this is the most terrible, a barb difficult to extract, hard to treat, with an internal affliction, and containing pus and blood within. The pus and blood do not exit but remain, covering over the mouth of the wound. By those who wish to remove the pus and blood, he must be tied to a bed and made head-down; they experience death or suffering equivalent to death. 'Burning' means being scorched by fire. 'On the head' means on the head. This is what is said: Just as a man struck down by a spear arouses energy, makes the necessary application, and exerts himself for the sake of extracting the barb and treating the wound; and just as a man with his head on fire—his head ablaze—arouses energy and makes the necessary application to extinguish it; in the very same way, O monk, for the abandoning of sensual desire, you should dwell mindful, diligent, and having become intensely energetic.

Evaṃ bhagavā tassa therassa kodhūpāyāsavūpasamāya ovādaṃ dento tadekaṭṭhatāya kāmarāgappahānasīsena desanaṃ niṭṭhāpesi. Thero imaṃ gāthaṃ sutvā saṃviggahadayo vipassanāya yuttappayutto vihāsi. Tassa ajjhāsayaṃ ñatvā satthā saṃyuttake tissattherasuttaṃ (saṃ. ni. 3.84) desesi. So desanāpariyosāne arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.53.66-73) –

Thus the Blessed One, giving advice to that elder for the calming of his anger and distress, concluded the teaching with the abandoning of sensual desire as its central point for the sake of that one purpose. The elder, having heard this verse, became stirred in heart and dwelt engaged and applied to insight meditation. Knowing his inclination, the Teacher taught the Tissatthera Sutta in the Saṃyutta Nikāya (SN 22.84). At the conclusion of the teaching, he was established in arahantship. Therefore, it is said in the Apadāna (Ap Th 2.53.66–73):

‘‘Devaloke manusse ce, anubhotvā ubho yase;

Avasāne ca nibbānaṃ, sivaṃ patto anuttaraṃ.

“Having experienced glory both in the world of devas and among humans, in the end I attained the unsurpassed, secure Nibbāna.”

‘‘Sambuddhaṃ uddisitvāna, bodhiṃ vā tassa satthuno;

Yo puññaṃ pasavī poso, tassa kiṃ nāma dullabhaṃ.

“For the person who generates merit, having been mindful of the Sambuddha or the Bodhi of that Teacher, what indeed is difficult to obtain?”

‘‘Magge phale āgame ca, jhānābhiññāguṇesu ca;

Aññesaṃ adhiko hutvā, nibbāyāmi anāsavo.

“In the path, the fruition, and the scriptures, and in the qualities of jhāna and the supernormal knowledges, having become superior to others, I attain Nibbāna without cankers.”

‘‘Purehaṃ bodhiyā pattaṃ, chaḍḍetvā haṭṭhamānaso;

Imehi vīsataṅgehi, samaṅgī homi sabbathā.

“Formerly, with a joyful mind, I swept a leaf of the Bodhi tree; now, I am in every way endowed with these twenty qualities.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā thero aññaṃ byākaronto satthāraṃ pūjetuṃ tameva gāthaṃ abhāsi.

Having attained arahantship, however, the elder, while declaring his final knowledge, spoke that very verse to honor the Teacher.

Tissattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Tissa is concluded.

10. Vaḍḍhamānattheragāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Vaḍḍhamāna

Sattiyā [Pg.133] viya omaṭṭhoti āyasmato vaḍḍhamānattherassa gāthā. Kā uppatti? Ayampi kira purimabuddhesu katādhikāro ito dvenavute kappe tissassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto tissaṃ bhagavantaṃ piṇḍāya carantaṃ disvā pasannamānaso suparipakkāni vaṇṭato muttāni ambaphalāni adāsi. So tena puññakammena devaloke nibbatto aparāparaṃ puññakammāni upacinanto imasmiṃ buddhuppāde vesāliyaṃ licchavirājakule nibbatti, vaḍḍhamānotissa nāmaṃ ahosi. So vayappatto saddho pasanno dāyako dānarato kārako saṅghupaṭṭhāko hutvā tathārūpe aparādhe satthārā pattanikkujjanakamme kārāpite aggiṃ akkanto viya saṅghaṃ khamāpetvā kammaṃ paṭippassambhetvā sañjātasaṃvego pabbaji, pabbajitvā pana thinamiddhābhibhūto vihāsi. Taṃ satthā saṃvejento ‘‘sattiyā viya omaṭṭho’’ti gāthaṃ abhāsi.

“Like one struck down by a spear”—this is the verse of the Venerable Vaḍḍhamāna. What is its origin? This elder, it is said, having made his aspiration under former Buddhas, was reborn in a good family ninety-two aeons ago, in the time of the Blessed One Tissa. Having reached maturity, he saw the Blessed One Tissa walking for alms and, with a confident mind, gave him fully ripe mango fruits that had fallen from their stems. Through that meritorious act, he was reborn in the world of devas. Subsequently accumulating meritorious acts, in this Buddha-dispensation he was reborn in Vesālī in a Licchavi royal family, and his name was Vaḍḍhamāna. Having come of age, he became faithful, confident, a donor, delighting in giving, a benefactor, and a supporter of the Saṅgha. When, on account of some offense, the Teacher had the act of overturning the bowl performed against him, like one who has stepped on fire, he asked for forgiveness from the Saṅgha and had the act revoked. With a sense of spiritual urgency having arisen, he went forth. But after going forth, he dwelt overcome by sloth and torpor. The Teacher, arousing a sense of spiritual urgency in him, spoke this verse: “Like one struck down by a spear.”

40. Tattha bhavarāgappahānāyāti bhavarāgassa rūparāgassa arūparāgassa ca pajahanatthāya. Yadipi ajjhattasaṃyojanāni appahāya bahiddhasaṃyojanānaṃ pahānaṃ nāma natthi, nānantarikabhāvato pana uddhambhāgiyasaṃyojanappahānavacanena orambhāgiyasaṃyojanappahānampi vuttameva hoti. Yasmā vā samucchinnorambhāgiyasaṃyojanānampi kesañci ariyānaṃ uddhambhāgiyasaṃyojanāni duppaheyyāni honti, tasmā suppaheyyato duppaheyyameva dassento bhagavā bhavarāgappahānasīsena sabbassāpi uddhambhāgiyasaṃyojanassa pahānamāha. Therassa eva vā ajjhāsayavasenevaṃ vuttaṃ. Sesaṃ vuttanayameva.

40. Therein, 'for the abandoning of craving for existence' means for the purpose of abandoning craving for existence, that is, craving for the form realm and craving for the formless realm. Although there is no abandoning of the higher fetters without having abandoned the lower fetters, yet because they are not disconnected, by the mention of abandoning the higher fetters, the abandoning of the lower fetters is also stated. Or, since for some noble ones who have already cut off the lower fetters, the higher fetters are difficult to abandon, the Blessed One, showing what is truly difficult to abandon in contrast to what is easier to abandon, spoke of the abandoning of all the higher fetters under the heading of abandoning the craving for existence. Or, it was said thus in accordance with the elder's own inclination. The rest is in the manner already explained.

Vaḍḍhamānattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Vaḍḍhamāna is concluded.

Catutthavaggavaṇṇanā niṭṭhitā.

The commentary on the Fourth Chapter is concluded.

5. Pañcamavaggo

5. The Fifth Chapter

1. Sirivaḍḍhattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Sirivaḍḍha

Vivaramanupatanti [Pg.134] vijjutāti āyasmato sirivaḍḍhattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekanavute kappe vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto vipassiṃ bhagavantaṃ passitvā kiṅkaṇipupphehi pūjaṃ katvā tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa gehe nibbatti, sirivaḍḍhotissa nāmaṃ ahosi. So vayappatto bimbisārasamāgame satthari saddhamme ca uppannappasādo hetusampannatāya pabbaji. Pabbajitvā ca katapubbakicco vebhārapaṇḍavapabbatānaṃ avidūre aññatarasmiṃ araññāyatane pabbataguhāyaṃ kammaṭṭhānamanuyutto viharati. Tasmiñca samaye mahā akālamegho uṭṭhahi. Vijjullatā pabbatavivaraṃ pavisantiyo viya vicaranti. Therassa ghammapariḷāhābhibhūtassa sāragabbhehi meghavātehi ghammapariḷāho vūpasami. Utusappāyalābhena cittaṃ ekaggaṃ ahosi. Samāhitacitto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.10-14) –

“Lightning flashes into the crevices”—this is the verse of the Venerable Sirivaḍḍha. What is its origin? He too, having made his aspiration under former Buddhas, accumulated wholesome deeds that were a supporting condition for liberation here and there. Ninety-one aeons ago, in the time of the Blessed One Vipassī, he was reborn in a good family and reached maturity. Seeing the Blessed One Vipassī, he made an offering with kiṅkaṇi flowers. Through that meritorious act, he was reborn in the world of devas. Again and again performing meritorious deeds, he wandered only among happy destinations. In this Buddha-dispensation, he was reborn in Rājagaha in the home of a wealthy brahmin, and his name was Sirivaḍḍha. When he came of age, during an assembly with King Bimbisāra, confidence arose in him toward the Teacher and the good Dhamma. Being endowed with the necessary conditions, he went forth. After going forth and having completed the preliminary duties, he dwelt in a mountain cave in a certain forest retreat not far from the Vebhāra and Paṇḍava mountains, devoted to his meditation subject. At that time, a great, unseasonal cloud arose. Flashes of lightning moved about as if entering the mountain crevices. For the elder, who was overwhelmed by the torment of the heat, that torment was allayed by the winds from the moisture-laden clouds. Through obtaining suitable weather, his mind became one-pointed. With a concentrated mind, he intensified his practice of insight and attained arahantship. Thus, it is said in the Apadāna (Ap Th 1.21.10–14):

‘‘Kañcanagghiyasaṅkāso, sabbaññū lokanāyako;

Odakaṃ dahamoggayha, sināyi aggapuggalo.

“Resembling a golden pinnacle, the All-Knowing, the Leader of the World, the Supreme Person, plunged into the water of the lake and bathed.”

‘‘Paggayha kiṅkaṇiṃ pupphaṃ, vipassissābhiropayiṃ;

Udaggacitto sumano, dvipadindassa tādino.

“Taking up a kiṅkaṇi flower, I offered it to Vipassī. With an elated and joyful mind, I offered it to the Such-a-One, the Lord of bipeds.”

‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Since I offered that flower ninety-one aeons ago, I have known no bad destination; this is the fruit of worshipping a Buddha.”

‘‘Sattavīsatikappamhi, rājā bhīmaratho ahu;

Sattaratanasampanno, cakkavattī mahabbalo.

“In the twenty-seventh aeon from now, there was a king, Bhīmaratha, endowed with the seven treasures, a wheel-turning monarch of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ [Pg.135] pana patvā aññāpadesena attasannissayaṃ udānaṃ udānento ‘‘vivaramanupatanti vijjutā’’ti gāthaṃ abhāsi.

Having attained arahantship, however, by way of declaring his final knowledge, he uttered a spontaneous exclamation based on his own experience and spoke this verse: “Lightning flashes into the crevices.”

41. Tattha vivaranti antarā vemajjhaṃ. Anupatantīti anulakkhaṇe patanti pavattanti, vijjotantīti attho. Vijjotanameva hi vijjullatānaṃ pavatti nāma. Anu-saddayogena cettha upayogavacanaṃ, yathā ‘‘rukkhamanuvijjotantī’’ti. Vijjutāti sateratā. Vebhārassa ca paṇḍavassa cāti vebhārapabbatassa ca paṇḍavapabbatassa ca vivaramanupatantīti yojanā. Nagavivaragatoti nagavivaraṃ pabbataguhaṃ upagato. Jhāyatīti ārammaṇūpanijjhānena lakkhaṇūpanijjhānena ca jhāyati, samathavipassanaṃ ussukkāpento bhāveti. Putto appaṭimassa tādinoti sīlakkhandhādidhammakāyasampattiyā rūpakāyasampattiyā ca anupamassa upamārahitassa iṭṭhāniṭṭhādīsu tādilakkhaṇasampattiyā tādino buddhassa bhagavato orasaputto. Puttavacaneneva cettha therena satthu anujātabhāvadīpanena aññā byākatāti veditabbaṃ.

41. Therein, 'vivara' means 'in between' or 'middle.' 'Anupatanti' means 'they fall' or 'they proceed in accordance with the characteristic,' meaning 'they flash.' For flashing is indeed the occurrence of lightning. Here, the word is used with 'anu,' as in 'illuminating the tree.' 'Vijjutā' means 'having brightness.' The construction is 'they flash into the crevices of Mount Vebhāra and Mount Paṇḍava.' 'Nagavivaragato' means 'he entered the mountain cave.' 'Jhāyati' means 'he meditates by focusing on the object and by focusing on the characteristic, striving to develop serenity and insight.' 'Putto appaṭimassa tādino' means 'the true son of the incomparable, the Such One, the Blessed One, the Buddha, who is matchless and without parallel in the attainment of the Dhamma-body beginning with the aggregate of virtue and the attainment of the form-body, possessing the characteristic of imperturbability regarding desirable and undesirable things.' Here, by the word 'son,' the Elder indicates his being similar to the Teacher, and it should be understood that his declaration of final knowledge is thereby made.

Sirivaḍḍhattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Sirivaḍḍha is concluded.

2. Khadiravaniyattheragāthāvaṇṇanā

2. The Commentary on the Verses of Khadiravaniya Thera

Cāle upacāleti āyasmato khadiravaniyarevatattherassa gāthā. Kā uppati? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare titthanāvikakule nibbattitvā mahāgaṅgāya payāgatitthe titthanāvākammaṃ karonto ekadivasaṃ sasāvakasaṅghaṃ bhagavantaṃ gaṅgātīraṃ upagataṃ disvā pasannamānaso nāvāsaṅghāṭaṃ yojetvā mahantena pūjāsakkārena paratīraṃ pāpetvā aññataraṃ bhikkhuṃ satthārā āraññakānaṃ aggaṭṭhāne ṭhapiyamānaṃ disvā tadatthaṃ patthanaṃ paṭṭhapetvā bhagavato bhikkhusaṅghassa ca mahādānaṃ pavattesi. Bhagavā ca tassa patthanāya avajjhabhāvaṃ byākāsi. So tato paṭṭhāya tattha tattha vivaṭṭūpanissayaṃ kusalaṃ katvā [Pg.136] devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe nālakagāme rūpasāriyā brāhmaṇiyā kucchismiṃ nibbatti. Taṃ vayappattaṃ mātāpitaro gharabandhanena bandhitukāmā jātā. So sāriputtattherassa pabbajitabhāvaṃ sutvā ‘‘mayhaṃ jeṭṭhabhātā ayyo upatisso imaṃ vibhavaṃ chaḍḍetvā pabbajito, tena vantaṃ kheḷapiṇḍaṃ kathāhaṃ pacchā gilissāmī’’ti jātasaṃvego pāsaṃ anupagacchanakamigo viya ñātake vañcetvā hetusampattiyā codiyamāno bhikkhūnaṃ santikaṃ gantvā dhammasenāpatino kaniṭṭhabhāvaṃ nivedetvā attano pabbajjāya chandaṃ ārocesi. Bhikkhū taṃ pabbājetvā paripuṇṇavīsativassaṃ upasampādetvā kammaṭṭhāne niyojesuṃ. So kammaṭṭhānaṃ gahetvā khadiravanaṃ pavisitvā, ‘‘arahattaṃ patvā bhagavantaṃ dhammasenāpatiñca passissāmī’’ti ghaṭento vāyamanto ñāṇassa paripākagatattā nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.1.628-643) –

The verse of the Venerable Khadiravaniya Revata begins with 'Cāle upacāle.' What is its origin? It is said that in the time of the Blessed One Padumuttara, he was born into a family of ferrymen in the city of Haṃsavatī. While engaged in ferry work at the Payāga landing on the great Ganges, one day he saw the Blessed One with his assembly of disciples approaching the riverbank. With a joyful mind, he prepared a boat pontoon and, with great honor and veneration, ferried them to the other shore. Seeing a certain monk being appointed by the Teacher as foremost among forest-dwellers, he made an aspiration for that attainment and offered a great alms-giving to the Blessed One and the community of monks. The Blessed One prophesied that his aspiration would be infallible. From then on, he performed wholesome deeds that are a supporting condition for liberation, wandering among gods and humans. In this Buddha’s dispensation, he was born in the womb of the brahmin woman Rūpasārī in the village of Nālaka in the Magadha country. When he came of age, his parents desired to bind him with the ties of household life. But hearing that his elder brother, the noble Upatissa, had gone forth, he thought, 'My elder brother, the noble Upatissa, has abandoned this wealth and gone forth. How could I later swallow the spittle he has vomited?' Filled with spiritual urgency, like a deer avoiding a snare, he deceived his relatives and, impelled by the maturity of his causal conditions, went to the monks. There, he announced that he was the younger brother of the General of the Dhamma and expressed his desire for ordination. The monks ordained him, gave him full admission when he was twenty years old, and assigned him a meditation subject. Taking up the meditation subject, he entered the Khadiravana forest, striving with the thought, 'Having attained arahantship, I will see the Blessed One and the General of the Dhamma.' Due to the maturity of his knowledge, before long he became one endowed with the six direct knowledges. Thus it is said in the Apadāna:

‘‘Gaṅgā bhāgīrathī nāma, himavantā pabhāvitā;

Kutitthe nāviko āsiṃ, orime ca tariṃ ahaṃ.

The Ganges, named Bhāgīrathī, originates from the Himālaya; I was a ferryman at a difficult ford, and I ferried people across.

‘‘Padumuttaro nāyako, sambuddho dvipaduttamo;

Vasīsatasahassehi, gaṅgātīramupāgato.

The leader, Padumuttara by name, the Fully Enlightened One, supreme among bipeds, approached the bank of the Ganges with one hundred thousand masters.

‘‘Bahū nāvā samānetvā, vaḍḍhakīhi susaṅkhataṃ;

Nāvāya chadanaṃ katvā, paṭimāniṃ narāsabhaṃ.

Having gathered many boats and made a covering for the boat, well-fashioned by carpenters, I paid homage to the bull among men.

‘‘Āgantvāna ca sambuddho, ārūhi tañca nāvakaṃ;

Vārimajjhe ṭhito satthā, imā gāthā abhāsatha.

Having arrived, the Fully Enlightened One boarded that boat; standing in the midst of the water, the Teacher spoke these verses.

‘‘Yo so tāresi sambuddhaṃ, saṅghañcāpi anāsavaṃ;

Tena cittappasādena, devaloke ramissati.

He who ferried the Fully Enlightened One and the taintless Sangha, through that serene confidence of heart, will delight in the heavenly realm.

‘‘Nibbattissati te byamhaṃ, sukataṃ nāvasaṇṭhitaṃ;

Ākāse pupphachadanaṃ, dhārayissati sabbadā.

A celestial mansion will arise for you, well-made and shaped like a boat; it will always bear a canopy of flowers in the sky.

‘‘Aṭṭhapaññāsakappamhi, tārako nāma khattiyo;

Cāturanto vijitāvī, cakkavattī bhavissati.

In the fifty-eighth aeon from now, there will be a warrior named Tāraka; he will be a wheel-turning monarch, victorious over the four quarters.

‘‘Sattapaññāsakappamhi[Pg.137], cammako nāma khattiyo;

Uggacchantova sūriyo, jotissati mahabbalo.

In the fifty-seventh aeon from now, there will be a warrior named Cammaka; of great strength, he will shine like the rising sun.

‘‘Kappasatasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

In a hundred thousand aeons from now, born of the Okkāka lineage, a Teacher named Gotama by clan will arise in the world.

‘‘Tidasā so cavitvāna, manussattaṃ gamissati;

Revato nāma nāmena, brahmabandhu bhavissati.

Having passed away from the Tidasā heaven, he will attain a human state; he will be named Revata and will be a brahmin by birth.

‘‘Agārā nikkhamitvāna, sukkamūlena codito;

Gotamassa bhagavato, sāsane pabbajissati.

Having gone forth from the household life, urged by his wholesome roots, he will go forth in the dispensation of the Blessed One, Gotama.

‘‘So pacchā pabbajitvāna, yuttayogo vipassako;

Sabbāsave pariññāya, nibbāyissatināsavo.

Having gone forth, devoted to the practice and discerning, having fully understood all the taints, he will attain Nibbāna, taintless.

‘‘Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;

Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.

My energy is like a beast of burden, leading to security from bondage; I bear this final body in the Dispensation of the Perfectly Enlightened One.

‘‘Satasahasse kataṃ kammaṃ, phalaṃ dassesi me idha;

Sumutto saravegova, kilese jhāpayī mama.

The kamma done a hundred thousand aeons ago has shown its fruit to me here; like a swift, well-released arrow, it has burned away my defilements.

‘‘Tato maṃ vananirataṃ, disvā lokantagū muni;

Vanavāsibhikkhūnaggaṃ, paññapesi mahāmati.

Then, seeing me delighting in the forest, the sage who has gone to the world's end, the greatly wise one, designated me as foremost of forest-dwelling monks.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha's teaching has been fulfilled.

Chaḷabhiñño pana hutvā thero satthāraṃ dhammasenāpatiñca vandituṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anupubbena sāvatthiṃ patvā jetavanaṃ pavisitvā satthāraṃ dhammasenāpatiñca vanditvā katipāhaṃ jetavane vihāsi. Atha naṃ satthā ariyagaṇamajjhe nisinno āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ āraññakānaṃ yadidaṃ revato khadiravaniyo’’ti (a. ni. 1.198, 203). So aparabhāge attano jātagāmaṃ gantvā ‘‘cālā, upacālā, sīsūpacālā’’ti tissannaṃ bhaginīnaṃ putte ‘‘cālā, upacālā, sīsūpacālā’’ti tayo bhāgineyye ānetvā pabbājetvā kammaṭṭhāne niyojesi. Te kammaṭṭhānaṃ anuyuttā viharanti. Tasmiñca samaye therassa kocideva ābādho uppanno. Taṃ [Pg.138] sutvā sāriputtatthero revataṃ ‘‘gilānapucchanaṃ adhigamapucchanañca karissāmī’’ti upagacchi. Revatatthero dhammasenāpatiṃ dūratova āgacchantaṃ disvā tesaṃ sāmaṇerānaṃ satuppādanavasena ovadanto ‘‘cāle upacāle’’ti gāthaṃ abhāsi.

Having become one endowed with the six direct knowledges, the Elder, after putting his dwelling in order and taking his bowl and robe, gradually arrived at Sāvatthī. He entered Jetavana to pay homage to the Teacher and the General of the Dhamma, and stayed there for a few days. Then the Teacher, seated amidst the assembly of noble ones, placed him in the foremost position among forest-dwelling monks, saying: 'Monks, foremost among my disciples who are forest-dwelling monks is Khadiravaniya Revata.' Later, he went to his native village and brought his three nephews, the sons of his three sisters named Cālā, Upacālā, and Sīsūpacālā. He ordained them and assigned them meditation subjects. They dwelt devoted to their meditation practice. At that time, a certain illness arose in the Elder. Hearing this, the Elder Sāriputta approached Revata, thinking, 'I will inquire about his illness and his attainment.' Seeing the General of the Dhamma coming from afar, the Elder Revata, instructing those novices in order to arouse their mindfulness, spoke the verse beginning with 'Cāle upacāle.'

42. Tattha cāle upacāle sīsūpacāleti tesaṃ ālapanaṃ. ‘‘Cālā, upacālā, sīsūpacālā’’ti hi itthiliṅgavasena laddhanāmā te tayo dārakā pabbajitāpi tathā voharīyanti. ‘‘‘Cālī, upacālī, sīsūpacālī’ti tesaṃ nāma’’nti ca vadanti. Yadatthaṃ ‘‘cālā’’tiādinā āmantanaṃ kataṃ, taṃ dassento ‘‘patissatā nu kho viharathā’’ti vatvā tattha kāraṇamāha ‘‘āgato vo vālaṃ viya vedhī’’ti. Patissatāti patissatikā. Khoti avadhāraṇe. Āgatoti āgacchi. Voti tumhākaṃ. Vālaṃ viya vedhīti vālavedhī viya, ayañhettha saṅkhepattho – tikkhajavananibbedhikapaññatāya vālavedhirūpo satthukappo tumhākaṃ mātulatthero āgato, tasmā samaṇasaññaṃ upaṭṭhapetvā satisampajaññayuttā eva hutvā viharatha, ‘‘yathādhigate vihāre appamattā bhavathā’’ti.

42. Therein, 'Cāle, Upacāle, Sīsūpacāle' is their form of address. For those three boys, having received names in the feminine gender as 'Cālā, Upacālā, Sīsūpacālā,' were addressed thus even after they had gone forth. And some say their names were 'Cālī, Upacālī, Sīsūpacālī.' Showing the purpose for which the address 'Cālā,' and so forth, was made, having said, 'Dwell mindfully, will you not?', he stated the reason therein: 'He who pierces like a hair has come to you.' Patissatā means mindful. Kho is an emphatic particle. Āgato means has come. Vo means 'your.' Vālaṃ viya vedhī means 'like one who pierces a hair.' Herein, this is the concise meaning: Due to his sharp, swift, and penetrating wisdom, your maternal uncle, the elder, who is like a hair-piercer and comparable to the Teacher, has come. Therefore, having established the perception of a recluse, dwell endowed with mindfulness and clear comprehension, and be heedful in the dwelling you have attained.

Taṃ sutvā te sāmaṇerā dhammasenāpatissa paccuggamanādivattaṃ katvā ubhinnaṃ mātulattherānaṃ paṭisanthāravelāyaṃ nātidūre samādhiṃ samāpajjitvā nisīdiṃsu. Dhammasenāpati revatattherena saddhiṃ paṭisanthāraṃ katvā uṭṭhāyāsanā te sāmaṇere upasaṅkami, te tathākālaparicchedassa katattā there upasaṅkamante eva uṭṭhahitvā vanditvā aṭṭhaṃsu. Thero ‘‘katarakataravihārena viharathā’’ti pucchitvā tehi ‘‘imāya imāyā’’ti vutte ‘‘dārakepi nāma evaṃ vinento mayhaṃ bhātiko paccapādi vata dhammassa anudhamma’’nti theraṃ pasaṃsanto pakkāmi.

Having heard that, the novice monks, having performed the duties of going out to meet and so forth for the General of the Dhamma, sat down not too far away, having entered into concentration at the time of the two elder uncles' friendly greetings. The General of the Dhamma exchanged friendly greetings with the Elder Revata. Rising from his seat, he approached the novice monks. Because they had determined the proper time, as the elder approached, they stood up, paid homage, and remained standing. The elder asked, "In which particular dwelling do you dwell?" When they replied, "In this one and that one," he praised the elder, saying, "Indeed, my brother, in training even these boys thus, has practiced in accordance with the Dhamma," and then departed.

Khadiravaniyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Khadiravaniya is concluded.

3. Sumaṅgalattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Sumaṅgala.

Sumuttikoti [Pg.139] āyasmato sumaṅgalattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto siddhatthassa bhagavato kāle rukkhadevatā hutvā nibbatti. So ekadivasaṃ satthāraṃ nhāyitvā ekacīvaraṃ ṭhitaṃ disvā somanassappatto hutvā apphoṭesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyā avidūre aññatarasmiṃ gāmake tādisena kammanissandena daliddakule nibbatti. Tassa sumaṅgaloti nāmaṃ ahosi. So vayappatto khujjakāsitanaṅgalakuddālaparikkhāro hutvā kasiyā jīvati. So ekadivasaṃ raññā pasenadikosalena bhagavato bhikkhusaṅghassa ca mahādāne pavattiyamāne dānopakaraṇāni gahetvā āgacchantehi manussehi saddhiṃ dadhighaṭaṃ gahetvā āgato bhikkhūnaṃ sakkārasammānaṃ disvā ‘‘ime samaṇā sakyaputtiyā sukhumavatthasunivatthā subhojanāni bhuñjitvā nivātesu senāsanesu viharanti, yaṃnūnāhampi pabbajeyya’’nti cintetvā, aññataraṃ mahātheraṃ upasaṅkamitvā attano pabbajjādhippāyaṃ nivedesi. So taṃ karuṇāyanto pabbājetvā kammaṭṭhānaṃ ācikkhi. So araññe viharanto ekavihāre nibbinno ukkaṇṭhito hutvā, vibbhamitukāmo ñātigāmaṃ gacchanto antarāmagge kacchaṃ bandhitvā khettaṃ kasante kiliṭṭhavatthanivatthe samantato rajokiṇṇasarīre vātātapena phussante kassake disvā, ‘‘mahantaṃ vatime sattā jīvikanimittaṃ dukkhaṃ paccanubhontī’’ti saṃvegaṃ paṭilabhi. Ñāṇassa paripākaṃ gatattā yathāgahitaṃ kammaṭṭhānaṃ upaṭṭhāsi. So aññataraṃ rukkhamūlaṃ upagantvā vivekaṃ labhitvā yoniso manasikaronto vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.11-19) –

The verse beginning 'Sumuttiko' is that of the venerable Elder Sumaṅgala. What is its origin? He too, having made his aspiration under previous Buddhas, accumulated merit in various existences that served as a supporting condition for liberation. During the time of the Blessed One Siddhattha, he was reborn as a tree deity. One day, seeing the Teacher standing in a single robe after bathing, he was filled with joy and clapped his hands. Through that meritorious deed, he wandered among devas and humans until, during this Buddha's appearance, he was reborn in a poor family in a village not far from Sāvatthī, as a result of that same kamma. His name was Sumaṅgala. When he came of age, he made his living by farming, equipped with a bent sickle, a plow, and a spade. One day, while King Pasenadi of Kosala was holding a great almsgiving for the Blessed One and the Saṅgha of bhikkhus, he came along with the people who were bringing provisions for the offering, carrying a pot of curd. Seeing the honor and respect given to the bhikkhus, he thought: 'These recluses, the Sakyan sons, are well-dressed in fine robes, eat excellent food, and dwell in sheltered lodgings. Surely, I too should go forth.' Thinking thus, he approached a certain great elder and informed him of his intention to go forth. Out of compassion, the elder ordained him and taught him a meditation subject. While dwelling in the forest, he became dissatisfied and discontented in his solitary dwelling. Wishing to disrobe, he set out for his relatives' village. On the way, having tied up his loincloth, he saw farmers plowing a field. They were wearing soiled clothes, their bodies were covered all over with dust, and they were afflicted by wind and sun. Seeing them, he was stirred with spiritual urgency, reflecting: 'Truly, these beings experience great suffering for the sake of their livelihood!' As his knowledge had reached maturity, the meditation subject he had grasped presented itself to him. He went to the foot of a certain tree, found seclusion, and, applying his mind fundamentally, developed insight and, in due course, attained arahantship. Thus it is said in the Apadāna:

‘‘Atthadassī jinavaro, lokajeṭṭho narāsabho;

Vihārā abhinikkhamma, taḷākaṃ upasaṅkami.

“The Victor Atthadassī, best of conquerors, foremost in the world, bull among men, having gone forth from the monastery, approached the lake.”

‘‘Nhātvā pitvā ca sambuddho, uttaritvekacīvaro;

Aṭṭhāsi bhagavā tattha, vilokento disodisaṃ.

“Having bathed and drunk, the Perfectly Enlightened One, having come out with a single robe, the Blessed One stood there, looking in every direction.”

‘‘Bhavane [Pg.140] upaviṭṭhohaṃ, addasaṃ lokanāyakaṃ;

Haṭṭho haṭṭhena cittena, apphoṭesiṃ ahaṃ tadā.

“Seated in my dwelling, I saw the Leader of the world; with a joyful and delighted mind, I then clapped my hands.”

‘‘Sataraṃsiṃva jotantaṃ, pabhāsantaṃva kañcanaṃ;

Naccagīte payuttohaṃ, pañcaṅgatūriyamhi ca.

“Blazing like the sun with its rays, shining like gold; I was devoted to dance, song, and the five-part instrumental music.”

‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;

Sabbe satte abhibhomi, vipulo hoti me yaso.

“In whatever birth I am reborn, whether divine or human, I surpass all beings, and my glory is vast.”

‘‘Namo te purisājañña, namo te purisuttama;

Attānaṃ tosayitvāna, pare tosesi tvaṃ muni.

“Homage to you, O thoroughbred of men, homage to you, O supreme man; having satisfied yourself, you satisfy others, O sage.”

‘‘Pariggahe nisīditvā, hāsaṃ katvāna subbate;

Upaṭṭhahitvā sambuddhaṃ, tusitaṃ upapajjahaṃ.

“Sitting in the assembly, having laughed with joy, O you of good vows; having attended upon the Perfectly Enlightened One, I was reborn in the Tusita realm.”

‘‘Soḷaseto kappasate, dvinavaekacintitā;

Sattaratanasampannā, cakkavattī mahabbalā.

“For sixteen hundred aeons, and for ninety-two aeons, endowed with the seven treasures, they were powerful wheel-turning monarchs.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā sampattiṃ attano dukkhavimuttiñca kittanavasena udānaṃ udānento ‘‘sumuttiko’’tiādimāha.

But having attained arahantship, uttering an inspired utterance by way of proclaiming his own attainment and liberation from suffering, he said, “Well freed!” and so forth.

43. Tattha sumuttikoti sundarā accantikatāya apunabbhavikā mutti etassāti sumuttiko. Tassa pana vimuttiyā pāsaṃsiyatāya acchariyatāya ca apphoṭento āha ‘‘sumuttiko’’ti. Puna tattha vimuttiyaṃ attano pasādassa daḷhabhāvaṃ dassento ‘‘sāhu sumuttikomhī’’ti āha. ‘‘Sādhu suṭṭhu muttiko vatamhī’’ti attho. ‘‘Kuto panāyaṃ sumuttikatā’’ti? Kāmañcāyaṃ thero sabbasmāpi vaṭṭadukkhato suvimutto, attano pana tāva upaṭṭhitaṃ ativiya aniṭṭhabhūtaṃ dukkhaṃ dassento ‘‘tīhi khujjakehī’’tiādimāha. Tattha khujjakehīti khujjasabhāvehi, khujjākārehi vā. Nissakkavacanañcetaṃ muttasaddāpekkhāya. Kassako hi akhujjopi samāno tīsu ṭhānesu attānaṃ khujjaṃ katvā dasseti lāyane kasane kuddālakamme ca. Yo hi pana kassako lāyanādīni karoti[Pg.141], tānipi asitādīni kuṭilākārato khujjakānīti vuttaṃ ‘‘tīhi khujjakehī’’ti.

43. Herein, ‘sumuttiko’ means one for whom there is a beautiful liberation that is ultimate and does not lead to future becoming. As if clapping his hands with joy at the praiseworthiness and wondrousness of that liberation, he said, “Well freed!” Further, showing the firmness of his confidence in that liberation, he said, “Sādhu, I am well freed!” The meaning is, “Indeed, I am truly well freed!” Whence this state of being well freed? Although this Elder was fully liberated from all the suffering of the cycle of existence, to illustrate the extremely undesirable suffering that had first presented itself to him, he says, “by three crooked things,” and so forth. Here, ‘khujjakehī’ means ‘by crooked states’ or ‘by crooked forms.’ And this is a term of removal in relation to the word ‘freed.’ For even a farmer who is not crooked makes himself appear crooked in three situations: in reaping, in plowing, and in working with a hoe. For when a farmer performs reaping and other tasks, those tools, the sickle and so on, are also called ‘crooked things’ because of their curved shape. Thus, it is said, ‘by three crooked things.’

Idāni tāni sarūpato dassento ‘‘asitāsu mayā, naṅgalāsu mayā, khuddakuddālāsu mayā’’ti āha. Tattha asitāsu mayāti lavittehi mayā muttanti attho. Nissakke cetaṃ bhummavacanaṃ. Sesesupi eseva nayo. Apare pana ‘‘asitāsu mayāti lavittehi karaṇabhūtehi mayā khujjita’’nti vadanti. Tesaṃ matena karaṇatthe hetumhi vā bhummavacanaṃ. ‘‘Naṅgalāsū’’ti liṅgavipallāsaṃ katvā vuttaṃ, naṅgalehi kasirehīti attho. Attanā vaḷañjitakuddālassa sabhāvato vaḷañjanena vā appakatāya vuttaṃ ‘‘khuddakuddālāsū’’ti ‘‘kuṇṭhakuddālāsū’’tipi pāḷi. Vaḷañjaneneva atikhiṇakhaṇittesūti attho. Idhamevāti ma-kāro padasandhikaro. Atha vāpīti vā-saddo nipātamattaṃ. Gāmake ṭhitattā tāni asitādīni kiñcāpi idheva mama samīpeyeva, tathāpi alameva hotīti attho. Turitavasena cetaṃ āmeḍitavacanaṃ. Jhāyāti phalasamāpattijjhānavasena diṭṭhadhammasukhavihāratthaṃ dibbavihārādivasena ca jhāya. Sumaṅgalāti attānaṃ ālapati. Jhāne pana ādaradassanatthaṃ āmeḍitaṃ kataṃ. Appamatto viharāti satipaññāvepullappattiyā sabbatthakameva appamattosi tvaṃ, tasmā idāni sukhaṃ vihara, sumaṅgala. Keci pana ‘‘arahattaṃ appatvā eva vipassanāya vīthipaṭipannāya sāsane sañjātābhiratiyā yathānubhūtaṃ gharāvāsadukkhaṃ jigucchanto thero imaṃ gāthaṃ vatvā pacchā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇī’’ti vadanti. Tesaṃ matena ‘‘jhāya appamatto viharā’’ti padānaṃ attho vipassanāmaggavasenapi yujjati eva.

Now, showing those things in their true nature, he says, “By sickles, by me; by plows, by me; by small hoes, by me.” Herein, ‘by sickles, by me’ means ‘I was freed from sickles.’ And this locative case is used in the sense of separation. The same method applies to the remaining phrases. Others, however, say, “‘By sickles, by me’ means ‘I was afflicted by sickles as instruments.’” According to their view, the locative case is used in the sense of an instrument or a cause. ‘By plows’ is stated with a change of gender, meaning ‘by difficult plows.’ It is said ‘by small hoes’ due to the nature of a hoe used by oneself, or due to its smallness from use; there is also the reading ‘by blunt hoes.’ The meaning is ‘among digging tools excessively worn out by the very act of using them.’ In `idhameva`, the `ma` is for euphonic conjunction. Or, in `athavāpi`, the word `vā` is merely a particle. ‘Although those sickles and so forth are here in the village, right here near me, still it is enough’—this is the meaning. And this repetition is due to urgency. ‘Meditate’ means: meditate for the sake of dwelling happily in the present life by way of the jhāna of fruition attainment, and by way of the divine abodes and so forth. ‘Sumaṅgala’—he addresses himself. The repetition is made to show reverence for jhāna. ‘Dwell heedful’ means: ‘Having attained the fullness of mindfulness and wisdom, you are indeed heedful in all respects; therefore, Sumaṅgala, now dwell happily.’ Some, however, say: ‘Not yet having attained arahantship, while the path of insight was being practiced, the elder, in whom delight in the teaching had arisen, becoming disgusted with the suffering of household life as he had experienced it, spoke this verse and afterwards, having developed insight, attained arahantship.’ According to their view, the meaning of the words ‘meditate, dwell heedful’ is indeed fitting also by way of the path of insight.

Sumaṅgalattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Sumaṅgala is concluded.

4. Sānuttheragāthāvaṇṇanā

4. The Exposition of the Verses of Elder Sānu

Mataṃ [Pg.142] vā amma rodantīti āyasmato sānuttherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito catunavute kappe siddhatthassa bhagavato hatthapādadhovanamukhavikkhālanānaṃ atthāya udakaṃ upanesi. Satthā hi bhojanakāle hatthapāde dhovitukāmo ahosi. So satthu ākāraṃ sallakkhetvā udakaṃ upanesi. Bhagavā hatthapāde dhovitvā bhuñjitvā mukhaṃ vikkhāletukāmo ahosi. So tampi ñatvā mukhodakaṃ upanesi. Satthā mukhaṃ vikkhāletvā mukhadhovanakiccaṃ niṭṭhāpesi. Evaṃ bhagavā anukampaṃ upādāya tena karīyamānaṃ veyyāvaccaṃ sādiyi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa upāsakassa gehe paṭisandhiṃ gaṇhi. Tasmiṃ gabbhagateyeva pitā pavāsaṃ gato, upāsikā dasamāsaccayena puttaṃ vijāyitvā sānūtissa nāmaṃ akāsi. Tasmiṃ anukkamena vaḍḍhante sattavassikaṃyeva naṃ bhikkhūnaṃ santike pabbājesi, ‘‘evamayaṃ anantarāyo vaḍḍhitvā accantasukhabhāgī bhavissatī’’ti. ‘‘So sānusāmaṇero’’ti paññāto paññavā vattasampanno bahussuto dhammakathiko sattesu mettajjhāsayo hutvā devamanussānaṃ piyo ahosi manāpoti sabbaṃ sānusutte āgatanayena veditabbaṃ.

‘Mother, they weep for the dead’ is the verse of the Venerable Elder Sānu. What is its origin? He too, having made a resolve under previous Buddhas and accumulating merit here and there in various existences as a supportive condition for liberation, in the ninety-fourth aeon from the present, brought water for the Blessed One Siddhattha for the purpose of washing his hands and feet and rinsing his mouth. For the Teacher wished to wash his hands and feet at mealtime. Observing the Teacher’s gesture, he brought water. The Blessed One, having washed his hands and feet and eaten, wished to rinse his mouth. Knowing this too, he brought water for rinsing the mouth. The Teacher, having rinsed his mouth, completed the act of rinsing. Thus, out of compassion, the Blessed One accepted the service rendered by him. Through that meritorious deed, he was reborn in the deva world, and after repeatedly performing meritorious deeds while wandering among devas and humans, at the arising of this Buddha, he took rebirth in the house of a certain lay follower in Sāvatthī. While he was still in the womb, his father went away on a journey. The laywoman, after the passing of ten months, gave birth to a son and named him Sānūtissa. As he grew up, at the very age of seven, she had him ordained in the presence of the monks, thinking, “Thus, free from obstacles, he will grow up to partake of ultimate happiness.” Known as “Sānu the novice,” he was wise, accomplished in his duties, learned, a speaker of the Dhamma, and had a disposition of loving-kindness towards beings; he was beloved and dear to devas and humans—all this should be understood according to the method given in the Sānu Sutta.

Tassa atītajātiyaṃ mātā yakkhayoniyaṃ nibbatti. Taṃ yakkhā ‘‘sānuttherassa ayaṃ mātā’’ti garucittikārabahulā hutvā mānenti. Evaṃ gacchante kāle puthujjanabhāvassa ādīnavaṃ vibhāventaṃ viya ekadivasaṃ sānussa yoniso manasikārābhāvā ayoniso ummujjantassa vibbhamitukāmatācittaṃ uppajji. Taṃ tassa yakkhinimātā ñatvā manussamātuyā ārocesi – ‘‘tava putto, sānu, ‘vibbhamissāmī’ti cittaṃ uppādesi, tasmā tvaṃ –

In a past life, his mother was reborn in the yakkha realm. The yakkhas, thinking, “This is the mother of Elder Sānu,” showed her great respect and paid her honor. As time passed, as if to reveal the danger of the state of a worldling, one day, due to Sānu’s lack of wise attention and the emergence of unwise thoughts, a mind desirous of going astray arose in him. His yakkha-mother, knowing this, informed his human mother: “Your son, Sānu, has given rise to the thought, ‘I will go astray.’ Therefore, you—

‘‘Sānuṃ pabuddhaṃ vajjāsi, yakkhānaṃ vacanaṃ idaṃ;

Mākāsi pāpakaṃ kammaṃ, āvi vā yadi vā raho.

“Tell Sānu, when he is awake, this word of the yakkhas: ‘Do no evil deed, whether openly or in secret.

‘‘Sace [Pg.143] tvaṃ pāpakaṃ kammaṃ, karissasi karosi vā;

Na te dukkhā pamutyatthi, uppaccāpi palāyato’’ti. (saṃ. ni. 1.239;

dha. pa. aṭṭha. 2.325 sānusāmaṇeravatthu) –

“‘Sace tvaṃ pāpakaṃ kammaṃ, karissasi karosi vā;Na te dukkhā pamutyatthi, uppaccāpi palāyato’’ti.

Evaṃ bhaṇāhī’’ti. Evañca pana vatvā yakkhinimātā tatthevantaradhāyi. Manussamātā pana taṃ sutvā paridevasokasamāpannā cetodukkhasamappitā ahosi. Atha sānusāmaṇero pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya mātu santikaṃ upagato mātaraṃ rodamānaṃ disvā ‘‘amma, kiṃ nissāya rodasī’’ti vatvā ‘‘taṃ nissāyā’’ti ca vutto mātu ‘‘mataṃ vā, amma, rodanti, yo vā jīvaṃ na dissatī’’ti gāthaṃ abhāsi.

‘Speak thus.’ And having spoken thus, the yakkha-mother vanished right there. The human mother, however, hearing that, was overcome with lamentation and sorrow, afflicted with mental pain. Then Sānu the novice, having dressed in the morning, took his bowl and robe and approached his mother. Seeing his mother weeping, he said, “Mother, on account of what do you weep?” And when told, “On account of you,” he recited this verse to his mother: “Mother, they weep for the dead, or for one who, though living, is not seen.”

44. Tassattho – ‘‘amma, rodantā nāma ñātakā mittā vā attano ñātakaṃ mittaṃ vā mataṃ uddissa rodanti paralokaṃ gatattā, yo vā ñātako mitto vā jīvaṃ jīvanto desantaraṃ pakkantatāya ca na dissati, taṃ vā uddissa rodanti, ubhayampetaṃ mayi na vijjati, evaṃ sante jīvantaṃ dharamānaṃ maṃ purato ṭhitaṃ passantī; kasmā, amma, rodasi?Maṃ uddissa tava rodanassa kāraṇameva natthī’’ti.

44. Its meaning is: “Mother, relatives or friends weep for their own deceased relative or friend who has passed away to another world. Or they weep for a relative or friend who, though living, has gone to another country and is not seen. Neither of these applies to me. Since I am alive and present, standing right before your eyes, why, Mother, do you weep? There is no reason at all for you to weep on my account.”

Taṃ sutvā tassa mātā ‘‘maraṇañhetaṃ, bhikkhave, yo sikkhaṃ paccakkhāya hīnāyāvattatī’’ti (ma. ni. 3.63) suttapadānusārena uppabbajanaṃ ariyassa vinaye maraṇanti dassentī –

Hearing that, his mother, showing that in the Discipline of the Noble One it is a kind of death to renounce the training and return to the lower life, in accordance with the Sutta passage, “Monks, this is death: when one renounces the training and returns to the lower life,” said:

‘‘Mataṃ vā putta rodanti, yo vā jīvaṃ na dissati;

Yo ca kāme cajitvāna, punarāgacchate idha.

“They weep, my son, for the dead, or for one living but not seen; and for one who, having abandoned sensual pleasures, returns here again.

‘‘Taṃ vāpi putta rodanti, puna jīvaṃ mato hi so;

Kukkuḷā ubbhato tāta, kukkuḷaṃ patitumicchasī’’ti. (saṃ. ni. 1.239;

dha. pa. aṭṭha. 2.sānusāmaṇeravatthu) –

“They weep, my son, for that one too, for though living, he is dead. You, dear one, having been lifted from the hot embers, do you wish to fall back into the hot embers?”

Gāthādvayaṃ abhāsi.

She uttered these two verses.

Tattha kāme cajitvānāti nekkhammajjhāsayena vatthukāme pahāya, tañca kilesakāmassa tadaṅgappahānavasena veditabbaṃ. Pabbajjā hettha kāmapariccāgo adhippeto. Punarāgacchate idhāti idha gehe punadeva āgacchati, hīnāyāvattanaṃ sandhāya vadati. Taṃ vāpīti yo pabbajitvā vibbhamati[Pg.144], taṃ vāpi puggalaṃ mataṃ viyamādisiyo rodanti. Kasmāti ce? Puna jīvaṃ mato hi soti vibbhamanato pacchā yo jīvanto, so guṇamaraṇena atthato matoyeva. Idānissa savisesasaṃvegaṃ janetuṃ ‘‘kukkuḷā’’tiādi vuttaṃ. Tassattho – ‘‘ahorattaṃ ādittaṃ viya hutvā ḍahanaṭṭhena kukkuḷanirayasadisattā kukkuḷā gihibhāvā anukampantiyā mayā ubbhato uddhato, tāta sānu, kukkuḷaṃ patituṃ icchasi patitukāmosī’’ti.

Herein, 'having abandoned sensual pleasures' means having given up the objects of sensual pleasure out of an inclination towards renunciation; and this should be understood as the abandonment of defilement-sensual-pleasures by way of temporary suppression. Herein, the going forth is intended as the relinquishing of sensual pleasures. 'He returns here' means he comes back again to this house; this is said with reference to reverting to the lower life. 'And that one too' means that for a person who, having gone forth, goes astray, women like me lament as though he were dead. If it is asked why, it is because he who lives again is indeed dead. That is, he who lives after going astray is, in essence, dead by the death of virtue. Now, to generate a special sense of urgency in him, 'hot embers,' and so forth, was said. Its meaning is this: 'The household life is called "hot embers" because it is like the Kukkuḷa hell, due to its nature of burning day and night as if ablaze. From those hot embers, I, out of compassion, have lifted you out, pulled you up. Dear Sānu, do you wish to fall into the hot embers? Are you one who desires to fall?'

Taṃ sutvā sānusāmaṇero saṃvegajāto hutvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.25-29) –

Hearing this, Sānu the novice, filled with a sense of urgency, established insight meditation and, before long, attained arahantship. Therefore it is said in the Apadāna (Thera-apadāna 1.21.25-29):

‘‘Bhuñjantaṃ samaṇaṃ disvā, vippasannamanāvilaṃ;

Ghaṭenodakamādāya, siddhatthassa adāsahaṃ.

“Seeing the ascetic eating, with a mind serene and unclouded, I took water in a pot and gave it to Siddhattha.

‘‘Nimmalo homahaṃ ajja, vimalo khīṇasaṃsayo;

Bhave nibbattamānassa, phalaṃ nibbattate subhaṃ.

“Today I am stainless, pure, with doubt destroyed; for one being reborn in existence, a beautiful fruit arises.

‘‘Catunnavutito kappe, udakaṃ yamadāsahaṃ;

Duggatiṃ nābhijānāmi, dakadānassidaṃ phalaṃ.

“Ninety-four aeons ago, I gave that water; I do not know any bad destination—this is the fruit of that gift of water.

‘‘Ekasaṭṭhimhito kappe, ekova vimalo ahu;

Sattaratanasampanno, cakkavattī mahabbalo.

“Sixty-one aeons ago, there was one named Vimala, endowed with the seven treasures, a mighty wheel-turning monarch.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā thero imissā gāthāya vasena ‘‘mayhaṃ vipassanārambho arahattappatti ca jātā’’ti udānavasena tameva gāthaṃ paccudāhāsi.

But having attained arahantship, the Elder uttered that same verse again as an inspired utterance, thinking, 'Through this verse my insight began and arahantship was attained.'

Sānuttheragāthāvaṇṇanā niṭṭhitā.

The Exposition of the Verses of Elder Sānu is concluded.

5. Ramaṇīyavihārittheragāthāvaṇṇanā

5. The Exposition of the Verses of the Elder Ramaṇīyavihārin

Yathāpi [Pg.145] bhaddo ājaññoti āyasmato ramaṇīyavihārittherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha puññāni upacinanto ito ekanavute kappe vipassiṃ bhagavantaṃ disvā pasannamānaso pañcapatiṭṭhitena vanditvā koraṇḍapupphehi pūjaṃ akāsi. So tena puññakammena devesu nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe aññatarassa seṭṭhissa putto hutvā nibbatto yobbanamadena kāmesu mucchaṃ āpanno viharati. So ekadivasaṃ aññataraṃ pāradārikaṃ rājapurisehi vividhā kammakāraṇā karīyamānaṃ disvā saṃvegajāto satthu santike dhammaṃ sutvā pabbaji. Pabbajito ca rāgacaritatāya niccakālaṃ susammaṭṭhaṃ pariveṇaṃ sūpaṭṭhitaṃ pānīyaparibhojanīyaṃ supaññataṃ mañcapīṭhaṃ katvā viharati. Tena so ramaṇīyavihārītveva paññāyittha.

“Just as a fine thoroughbred…” is the verse of the Venerable Elder Ramaṇīyavihārin. What is its origin? He too, having made his aspiration in the presence of past Buddhas and accumulating merit in various places, beheld the Blessed One Vipassī ninety-one aeons ago. With a confident mind, he paid homage with the five-point prostration and made an offering of koraṇḍa flowers. Through that meritorious deed, he was reborn among the devas. After repeatedly performing meritorious deeds, he wandered through the realms of devas and humans until, during this Buddha’s dispensation, he was reborn as the son of a certain merchant in Rājagaha. Intoxicated with the pride of youth, he lived engrossed in sensual pleasures. One day, seeing an adulterer being subjected to various punishments by the king’s men, he was struck with a sense of urgency. After hearing the Dhamma from the Teacher, he went forth. Having gone forth, due to his passionate disposition, he dwelt keeping his monastic cell well-swept, with drinking water and water for use well-provided, and his bed and seat well-prepared. For that reason, he became known as Ramaṇīyavihārī, ‘He Who Dwells Delightfully.’

So rāgussannatāya ayoniso manasi karitvā sañcetanikaṃ sukkavissaṭṭhiāpattiṃ āpajjitvā, ‘‘dhiratthu, maṃ evaṃbhūto saddhādeyyaṃ bhuñjeyya’’nti vippaṭisārī hutvā ‘‘vibbhamissāmī’’ti gacchanto antarāmagge rukkhamūle nisīdi, tena ca maggena sakaṭesu gacchantesu eko sakaṭayutto goṇo parissamanto visamaṭṭhāne khalitvā pati, taṃ sākaṭikā yugato muñcitvā tiṇodakaṃ datvā parissamaṃ vinodetvā punapi dhure yojetvā agamaṃsu. Thero taṃ disvā – ‘‘yathāyaṃ goṇo sakiṃ khalitvāpi uṭṭhāya sakiṃ dhuraṃ vahati, evaṃ mayāpi kilesavasena sakiṃ khalitenāpi vuṭṭhāya samaṇadhammaṃ kātuṃ vaṭṭatī’’ti yoniso ummujjanto nivattitvā upālittherassa attano pavattiṃ ācikkhitvā tena vuttavidhinā āpattito vuṭṭhahitvā sīlaṃ pākatikaṃ katvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.35-39) –

Overcome by passion, he reflected unwisely and committed the intentional offense of emitting semen. Then, feeling remorseful, he thought, “Shame on me! How can someone like me partake of offerings given in faith?” Resolving to disrobe, he set off. Along the way, he sat down at the foot of a tree. At that time, carts were passing by on that road. One ox from a cart-team, being exhausted, stumbled in an uneven spot and fell. The carters freed it from the yoke, gave it grass and water, relieved its exhaustion, and then yoked it to the yoke again before moving on. Seeing this, the elder thought, “Just as this ox, though it stumbled once, rose again and bore the yoke, so too, though I have stumbled once due to defilements, it is proper for me to rise again and fulfill the duties of a monk.” Emerging through wise reflection, he turned back. He confessed his transgression to the Elder Upāli, and following the prescribed method, he was absolved of the offense. Restoring his virtue to its natural state, he established insight meditation and, before long, attained arahantship. Therefore, it is said in the Apadāna (Apa. Thera 1.21.35-39):

‘‘Akkantañca padaṃ disvā, cakkālaṅkārabhūsitaṃ;

Padenānupadaṃ yanto, vipassissa mahesino.

“Having seen the trodden footprint of the great seer Vipassī, adorned with the ornament of the wheel, I followed along from footstep to footstep.

‘‘Koraṇḍaṃ [Pg.146] pupphitaṃ disvā, samūlaṃ pūjitaṃ mayā;

Haṭṭho haṭṭhena cittena, avandiṃ padamuttamaṃ.

“Seeing a flowering koraṇḍa plant, I offered it, roots and all. Delighted, and with a joyful heart, I paid homage to that supreme footprint.

‘‘Ekanavutito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-one aeons ago, I offered that flower; I have not known a bad destination: this is the fruit of worshipping the Buddha.

‘‘Sattapaññāsakappamhi, eko vītamalo ahuṃ;

Sattaratanasampanno, cakkavattī mahabbalo.

“Fifty-seven aeons ago, I was the one named Vītamala, endowed with the seven treasures, a wheel-turning monarch of great power.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha's teaching has been fulfilled.”

Arahattaṃ pana patvā vimuttisukhaṃ anubhavanto attano pubbabhāgapaṭipattiyā saddhiṃ ariyadhammādhigamanadīpaniṃ ‘‘yathāpi bhaddo ājañño, khalitvā patitiṭṭhatī’’ti gāthaṃ abhāsi.

But having attained Arahantship and experiencing the bliss of liberation, he uttered the verse, “Just as a fine thoroughbred, having stumbled, stands firm again,” which illuminates the attainment of the noble Dhamma along with his own preliminary practice.

45. Tattha khalitvāti pakkhalitvā. Patitiṭṭhatīti patiṭṭhahati, punadeva yathāṭhāne tiṭṭhati. Evanti yathā bhaddo usabhājānīyo bhāraṃ vahanto parissamappatto visamaṭṭhānaṃ āgamma ekavāraṃ pakkhalitvā patito na tattakena dhuraṃ chaḍḍeti, thāmajavaparakkamasampannatāya pana khalitvāpi patitiṭṭhati, attano sabhāveneva ṭhatvā bhāraṃ vahati, evaṃ kilesaparissamappatto kiriyāparādhena khalitvā taṃ khalitaṃ thāmavīriyasampattitāya paṭipākatikaṃ katvā maggasammādiṭṭhiyā dassanasampannaṃ, tato eva sammāsambuddhassa savanante ariyāya jātiyā jātatāya sāvakaṃ, tassa ure vāyāmajanitābhijātitāya orasaṃ puttaṃ bhaddājānīyasadisakiccatāya ājānīyanti ca maṃ dhāretha upadhārethāti attho.

45. Therein, 'having stumbled' means having slipped. 'Stands firm again' means stands fast, stands once more in the same place. 'Just as' means: just as a fine thoroughbred bull, while carrying a load, becomes exhausted, and coming to an uneven place, slips once and falls, but does not on that account cast off the yoke; rather, being endowed with strength, speed, and stamina, even having stumbled, it stands firm again and, standing by its own nature, carries the load. So too, you should understand me as one who, though exhausted by the defilements and having stumbled through a fault in conduct, has restored that stumble by being endowed with strength and energy; as one accomplished in vision through the right view of the path; and from that, after hearing the teaching of the Perfectly Enlightened One, as a disciple, because of being born with the noble birth; as a true-born son, because of the noble quality born from striving in the Buddha's heart; and as a thoroughbred, because my duty is like that of a fine thoroughbred. This is the meaning.

Ramaṇīyavihārittheragāthāvaṇṇanā niṭṭhitā.

The Exposition of the Verses of the Elder Ramaṇīyavihārin is concluded.

6. Samiddhittheragāthāvaṇṇanā

6. The Exposition of the Verses of the Elder Samiddhi

Saddhāyāhaṃ [Pg.147] pabbajitoti āyasmato samiddhittherassa gāthā. Kā uppatti? Ayampi purimabuddhesu kattādhikāro tattha tattha puññāni upacinanto ito catunavute kappe siddhatthaṃ bhagavantaṃ passitvā pasannamānaso savaṇṭāni pupphāni kaṇṇikabaddhāni gahetvā pūjesi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva parivattento imasmiṃ buddhuppāde rājagahe kulagehe nibbatti. Tassa jātakālato paṭṭhāya taṃ kulaṃ dhanadhaññādīhi vaḍḍhi, attabhāvo cassa abhirūpo dassanīyo guṇavā iti vibhavasamiddhiyā ca guṇasamiddhiyā ca samiddhītveva paññāyittha. So bimbisārasamāgame buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā bhāvanāya yuttappayutto viharanto bhagavati tapodārāme viharante ekadivasaṃ evaṃ cintesi – ‘‘lābhā vata me satthā arahaṃ sammāsambuddho, svākkhāte cāhaṃ dhammavinaye pabbajito, sabrahmacārī ca me sīlavanto kalyāṇadhammā’’ti. Tassevaṃ cintentassa uḷāraṃ pītisomanassaṃ udapādi. Taṃ asahanto māro pāpimā therassa avidūre mahantaṃ bheravasaddamakāsi, pathaviyā undriyanakālo viya ahosi. Thero bhagavato tamatthaṃ ārocesi. Bhagavā ‘‘māro tuyhaṃ vicakkhukammāya ceteti, gaccha, bhikkhu tattha acintetvā viharāhī’’ti āha. Thero tattha gantvā viharanto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.30-34) –

"By faith I went forth," is a verse of the Venerable Elder Samiddhi. What is its origin? This elder, too, having made a resolution under previous Buddhas, accumulated merits here and there. Ninety-four aeons ago, he saw the Blessed One Siddhattha and, with a joyful mind, took flowers with their stalks, tied at the base, and offered them. By that meritorious deed, he was reborn in the deva realm. Again and again, he performed merits, revolving only among happy destinies, until in this Buddha’s dispensation, he was born in a householder’s family in Rājagaha. From the time of his birth, that family prospered in wealth, grain, and so forth. His own person was handsome, pleasing to behold, and virtuous. Thus, he became known as "Samiddhi" due to prosperity and virtuous qualities. At Bimbisāra’s assembly, seeing the Buddha’s power, he acquired faith, went forth, and devoted himself to meditation. While the Blessed One was dwelling in Tapodārāma, one day he reflected: "Truly, I am fortunate—the Teacher is the Arahant, the Perfectly Self-Enlightened One. I have gone forth in the well-proclaimed Dhamma and Discipline. My fellow monks are virtuous and of excellent character." As he reflected thus, supreme joy and gladness arose in him. Unable to bear this, Māra the Evil One, not far from the elder, made a terrifying sound, as if the earth were being swallowed. The elder reported the matter to the Blessed One. The Buddha said: "Māra intends to deceive you. Go, monk, dwell there without such thoughts." The elder went there and, dwelling without delay, cultivated insight and soon attained arahantship. Thus, it is said in the Apadāna (Apa. Thera 1.21.30-34):

‘‘Kaṇikāraṃva jotantaṃ, nisinnaṃ pabbatantare;

Obhāsentaṃ disā sabbā, siddhatthaṃ narasārathiṃ.

"Like a kaṇikāra tree ablaze, seated in a mountain cleft, illuminating all directions: the accomplished Siddhartha, trainer of men."

‘‘Dhanuṃ advejjhaṃ katvāna, usuṃ sannayhahaṃ tadā;

Pupphaṃ savaṇṭaṃ chetvāna, buddhassa abhiropayiṃ.

"Having made the bow unerring, I then fixed the arrow; cutting the flower with its stem, I offered it to the Buddha."

‘‘Catunnavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

"Ninety-four aeons ago, the flower which I offered; I do not recall a bad destination—this is the fruit of my homage to the Buddha."

‘‘Ekapaññāsito kappe, eko āsiṃ jutindharo;

Sattaratanasampanno, cakkavattī mahabbalo.

"Fifty-one aeons ago, I was a king named Jutindhara, endowed with the seven treasures, a wheel-turning monarch of great power."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up... the Buddha's teaching has been fulfilled."

Arahattaṃ [Pg.148] pana patvā tattheva viharantassa therassa khīṇāsavabhāvaṃ ajānanto purimanayeneva māro mahantaṃ bheravasaddaṃ akāsi. Taṃ sutvā thero abhīto acchambhī ‘‘tādisānaṃ mārānaṃ satampi sahassampi mayhaṃ lomampi na kampetī’’ti aññaṃ byākaronto ‘‘saddhāyāhaṃ pabbajito’’ti gāthaṃ abhāsi.

But when the elder, having attained arahantship, was dwelling there, Māra, not knowing his state of being free from defilements, made a great terrifying sound as before. Hearing that, the elder, fearless and unshaken, declared his realization, saying: "Not even a hundred or a thousand such Māras could make a single hair of mine tremble," and he spoke this verse: "By faith I went forth."

46. Tattha saddhāyāti dhammacchandasamuṭṭhānāya kammaphalasaddhāya ceva ratanattayasaddhāya ca. Ahanti attānaṃ niddisati. Pabbajitoti upagato. Agārasmāti gehato gharāvāsato vā. Anagāriyanti pabbajjaṃ, sā hi yaṃkiñci kasivāṇijjādikammaṃ ‘agārassa hita’nti agāriyaṃ nāma, tadabhāvato ‘‘anagāriyā’’ti vuccati. Sati paññā ca me vuḍḍhāti saraṇalakkhaṇā sati, pajānanalakkhaṇā paññāti ime dhammā vipassanākkhaṇato paṭṭhāya maggapaṭipāṭiyā yāva arahattā me vuḍḍhā vaḍḍhitā, na dāni vaḍḍhetabbā atthi satipaññā vepullappattāti dasseti. Cittañca susamāhitanti aṭṭhasamāpattivasena ceva lokuttarasamādhivasena ca cittaṃ me suṭṭhu samāhitaṃ, na dāni tassa samādhātabbaṃ atthi, samādhi vepullappattoti dasseti. Tasmā kāmaṃ karassu rūpānīti pāpima maṃ uddissa yāni kānici vippakārāni yathāruciṃ karohi, tehi pana neva maṃ byādhayissasi mama sarīrakampanamattampi kātuṃ na sakkhissasi, kuto cittaññathattaṃ? Tasmā tava kiriyā appaṭicchitapahenakaṃ viya na kiñci atthaṃ sodheti, kevalaṃ tava cittavighātamattaphalāti thero māraṃ tajjesi. Taṃ sutvā māro ‘‘jānāti maṃ samaṇo’’ti tatthevantaradhāyi.

46. Here, 'by faith' refers to faith in kamma and its results, which arises from the desire for the Dhamma, and also faith in the Triple Gem. 'I' refers to himself. 'Went forth' means he has gone forth. 'From home' means from the house or household life. 'Homelessness' refers to the going forth; for any work like farming or trade is called 'for the home' because it is for the benefit of the home. Its absence is called 'homelessness.' 'Mindfulness and wisdom have grown in me'—mindfulness characterized by recollection and wisdom characterized by understanding—these qualities have grown in me from the moment of insight onwards, by the sequence of the path, up to arahantship. Now there is no more growth to be done, for mindfulness and wisdom have reached fullness. 'And my mind is well-concentrated'—my mind is well-concentrated through the eight attainments and through supramundane concentration. Now there is no more concentration to be developed, for concentration has reached fullness. Therefore, 'O Evil One, do as you please with forms'—O Evil One, directing yourself towards me, do whatever various things you please; but you will not harass me with them, nor even be able to cause my body to tremble, much less disturb my mind. Thus, your actions are like an unaccepted gift—they serve no purpose but only distress your own mind. So the elder rebuked Māra. Hearing this, Māra thought, 'This ascetic knows me,' and vanished on the spot.

Samiddhittheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Samiddhi is concluded.

7. Ujjayattheragāthāvaṇṇanā

7. The Commentary on the Verses of Elder Ujjaya.

Namo te buddha vīratthūti āyasmato ujjayattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto ito dvānavute kappe tissaṃ bhagavantaṃ passitvā pasannamānaso kaṇikārapupphehi pūjaṃ akāsi. So tena puññakammena devaloke [Pg.149] nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe aññatarassa sottiyabrāhmaṇassa putto hutvā nibbatti, ujjayotissa nāmaṃ ahosi. So vayappatto tiṇṇaṃ vedānaṃ pāragū hutvā tattha sāraṃ apassanto upanissayasampattiyā codiyamāno veḷuvanaṃ gantvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā araññe viharanto vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.1-4) –

'Homage to you, O Buddha, the Hero!'—this is the verse of the Venerable Elder Ujjaya. What is its origin? He too, having made a resolution under previous Buddhas and performed meritorious deeds in various existences, ninety-two aeons ago saw the Blessed One Tissa and, with a joyful mind, made an offering with kaṇikāra flowers. By that meritorious deed, he was reborn in the deva world. Again and again performing meritorious deeds, revolving among devas and humans, in this Buddha-dispensation he was reborn in Rājagaha as the son of a certain brahmin of the Sotthiya clan, and his name was Ujjaya. Coming of age, he mastered the three Vedas, but seeing no essence in them, and being urged by the maturity of his supporting conditions, he went to the Veḷuvana, heard the Dhamma from the Teacher, acquired faith, and went forth. Taking up a meditation subject suitable to his disposition, he dwelt in the forest, developed insight, and before long attained arahantship. Thus it is said in the Apadāna (Apa. Thera 1.21.1-4):

‘‘Kaṇikāraṃ pupphitaṃ disvā, ocinitvānahaṃ tadā;

Tissassa abhiropesiṃ, oghatiṇṇassa tādino.

"Seeing the Kaṇikāra tree in bloom, I then gathered them; I offered them to Tissa, the one who had crossed the flood, the Steadfast One."

‘‘Dvenavute ito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

"Ninety-two aeons ago, when I offered a flower, I do not recall a bad destination; this is the fruit of worshipping the Buddha."

‘‘Pañcatiṃse ito kappe, aruṇapāṇīti vissuto;

Sattaratanasampanno, cakkavattī mahabbalo.

"Thirty-five aeons ago, I was renowned as Aruṇapāṇī, endowed with the seven treasures, a wheel-turning monarch of great power."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up... the Buddha's Dispensation has been accomplished."

Arahattaṃ pana patvā satthu santikaṃ gantvā vanditvā ekamantaṃ nisīditvā bhagavato thomanākārena aññaṃ byākaronto ‘‘namo te buddha vīratthū’’ti gāthaṃ abhāsi.

Having attained arahantship, he went to the Teacher, paid homage, sat down to one side, and declaring his arahantship in the manner of praising the Blessed One, he uttered this verse: 'Homage to you, O Buddha, the Hero!'

47. Tattha namoti paṇāmakittanaṃ. Teti paṇāmakiriyāya sampadānakittanaṃ, tuyhanti attho. Buddha vīrāti ca bhagavato ālapanaṃ. Bhagavā hi yathā abhiññeyyādibhedassa atthassa abhiññeyyādibhedena sayambhūñāṇena anavasesato buddhattā ‘‘buddho’’ti vuccati. Evaṃ pañcannampi mārānaṃ abhippamaddanavasena padahantena mahatā vīriyena samannāgatattā ‘‘vīro’’ti vuccati. Atthūti hotu, tassa ‘‘namo’’ti iminā sambandho. Vippamuttosi sabbadhīti sabbehi kilesehi sabbasmiñca saṅkhāragate vippamutto visaṃyutto asi bhavasi, na tayā kiñci avippamuttaṃ nāma atthi, yatohaṃ tuyhāpadāne viharaṃ, viharāmi anāsavoti tuyhaṃ tava apadāne ovāde gatamagge paṭipatticariyāya viharaṃ yathāsatti [Pg.150] yathābalaṃ paṭipajjanto kāmāsavādīnaṃ catunnampi āsavānaṃ suppahīnattā anāsavo viharāmi, tādisassa namo te buddha-vīratthūti.

47. Therein, 'namo' is the declaration of homage. 'Te' is the declaration of the recipient of the act of homage, meaning 'to you.' And 'Buddha, Hero' is an address to the Blessed One. For the Blessed One is called 'Buddha' because he is enlightened completely, without remainder, by self-arisen knowledge to the nature of things in its various aspects, such as the knowable. Similarly, he is called 'Hero' because he is endowed with great effort, striving in the manner of crushing all five Māras. 'Atthu' means 'may it be'; it is connected with 'namo.' 'You are liberated in every way' means: you are completely freed and detached from all defilements and from all conditioned phenomena; there is nothing in you that is unliberated. 'Because I dwell in your Apadāna, I dwell without taints' means: dwelling in your Apadāna—your instruction, the path traversed, the practice and conduct—striving to the best of my ability and strength, having thoroughly abandoned the four taints, beginning with the taint of sensual desire, I dwell without taints. Homage to you of such a kind, O Buddha, Hero—may it be so!

Ujjayattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Ujjaya is concluded.

8. Sañjayattheragāthāvaṇṇanā

8. The Commentary on the Verses of Elder Sañjaya

Yato ahanti āyasmato sañjayattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ puññaṃ upacinanto vipassissa bhagavato kāle mahati pūge saṃkittivasena vatthuṃ saṅgharitvā ratanattayaṃ uddissa puññaṃ karonto sayaṃ daliddo hutvā nesaṃ gaṇādīnaṃ puññakiriyāya byāvaṭo ahosi. Kālena kālaṃ bhagavantaṃ upasaṅkamitvā vanditvā pasannamānaso bhikkhūnañca taṃ taṃ veyyāvaccaṃ akāsi. So tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa putto hutvā nibbatti sañjayo nāma nāmena, so vayappatto brahmāyupokkharasātiādike abhiññāte brāhmaṇe sāsane abhippasanne disvā sañjātappasādo satthāraṃ upasaṅkami. Tassa satthā dhammaṃ desesi. So dhammaṃ sutvā sotāpanno ahosi. Aparabhāge pabbaji. Pabbajanto ca khuraggeyeva chaḷabhiñño ahosī. Tena vuttaṃ apadāne (apa. thera 1.10.51-55) –

'Yato ahaṃ' is the verse of the Venerable Elder Sañjaya. What is its origin? He too, having established a foundation under previous Buddhas and accumulating merit that was a decisive support for liberation in various places, was active during the time of the Blessed One Vipassī. He briefly collected materials for a great assembly, and performing merit dedicated to the Triple Gem, though he himself was poor, he was engaged in meritorious activities for those groups and others. From time to time, he approached the Blessed One, paid homage, and with a serene mind, performed various services for the monks. By that meritorious action, he was reborn in the deva world. Again and again performing meritorious deeds and revolving only in happy destinies, in this Buddha-dispensation he was born as the son of a wealthy brahmin in Rājagaha, named Sañjaya. When he came of age, seeing well-known brahmins like Brahmāyu and Pokkharasāti, who were deeply devoted to the Dispensation, he developed faith and approached the Teacher. The Teacher taught him the Dhamma. Hearing the Dhamma, he became a stream-enterer. Later, he went forth. Upon going forth, he attained the six higher knowledges at the very razor's edge. Thus it is said in the Apadāna (Apadāna, Thera 1.10.51-55):

‘‘Vipassissa bhagavato, mahāpūgagaṇo ahu;

Veyyāvaccakaro āsiṃ, sabbakiccesu vāvaṭo.

"For the Blessed One Vipassī, there was a great assembly of followers; I was an attendant, diligent in all services."

‘‘Deyyadhammo ca me natthi, sugatassa mahesino;

Avandiṃ satthuno pāde, vippasannena cetasā.

"And I had no offering to give to the Well-farer, the Great Sage; I bowed to the Teacher's feet with a mind of serene faith."

‘‘Ekanavutito kappe, veyyāvaccaṃ akāsahaṃ;

Duggatiṃ nābhijānāmi, veyyāvaccassidaṃ phalaṃ.

"Ninety-one aeons ago, I performed that service; I do not recall a bad rebirth—this is the fruit of service."

‘‘Ito [Pg.151] ca aṭṭhame kappe, rājā āsiṃ sucintito;

Sattaratanasampanno, cakkavattī mahabbalo.

"And in the eighth aeon from now, I was King Sucintita; endowed with the seven treasures, a wheel-turning monarch of great power."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up… the Buddha's Dispensation has been fulfilled."

Chaḷabhiñño pana hutvā aññaṃ byākaronto ‘‘yato ahaṃ pabbajito’’ti gāthaṃ abhāsi.

Having become one with the six higher knowledges, declaring his final knowledge, he uttered the verse: 'Since I went forth...'

48. Tattha yato ahaṃ pabbajitoti yato pabhuti yato paṭṭhāya ahaṃ pabbajito. Pabbajitakālato paṭṭhāya nābhijānāmi saṅkappaṃ, anariyaṃ dosasaṃhitanti rāgādidosasaṃhitaṃ tato eva anariyaṃ nihīnaṃ, ariyehi vā anaraṇīyatāya anariyehi araṇīyatāya ca anariyaṃ pāpakaṃ ārammaṇe abhūtaguṇādisaṅkappanato ‘‘saṅkappo’’ti laddhanāmaṃ kāmavitakkādimicchāvitakkaṃ uppāditaṃ nābhijānāmīti, ‘‘khuraggeyeva mayā arahattaṃ patta’’nti aññaṃ byākāsi.

48. Therein, 'Since I went forth' means: from the time, from the point when I went forth. 'I do not recall an ignoble thought connected with defilement' means: I do not recall having given rise to a thought connected with defilements such as greed, and which is therefore ignoble and base. Or, it is 'ignoble' (anariya) because it is not to be resorted to (anaraṇīya) by the noble ones, but is to be resorted to (araṇīya) by the ignoble. It is an evil 'thought' (saṅkappa), a name given to wrong thoughts such as sensual thought, because it conceives of unreal qualities in an object. By this statement, he declared his final knowledge, meaning: 'I attained arahantship at the very razor's edge.'

Sañjayattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Sañjaya is concluded.

9. Rāmaṇeyyakattheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Rāmaṇeyyaka

Cihacihābhinaditeti āyasmato rāmaṇeyyakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto bhagavantaṃ disvā pasannamānaso pupphehi pūjaṃ akāsi. So tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā sugatīsu eva parivattento imasmiṃ buddhuppāde sāvatthiyaṃ ibbhakule nibbattitvā vayappatto jetavanapaṭiggahaṇe sañjātappasādo pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā araññe viharati. Tassa attano sampattiyā pabbajitasāruppāya ca paṭipattiyā pāsādikabhāvato rāmaṇeyyakotveva samaññā ahosi. Athekadivasaṃ māro theraṃ bhiṃsāpetukāmo bheravasaddaṃ akāsi. Taṃ sutvā thero thirapakatitāya [Pg.152] tena asantasanto ‘‘māro aya’’nti ñatvā tattha anādaraṃ dassento ‘‘cihacihābhinadite’’ti gāthaṃ abhāsi.

'With the resounding 'cihacihā' cries'—this is the verse of the Venerable Elder Rāmaṇeyyaka. What was its origin? This elder, too, having established a foundation under previous Buddhas and accumulating merits in various existences, was reborn in a good family during the time of the Blessed One Sikhī. Having attained maturity, he saw the Blessed One, and with a mind filled with faith, he made an offering of flowers. By that meritorious deed, he was reborn in the heavenly realm. Again and again, he performed meritorious deeds, revolving only among happy destinies until, in this Buddha’s dispensation, he was reborn in a merchant family in Sāvatthī. Having reached maturity, he gained faith during the dedication of Jetavana and went forth. Taking up a meditation subject suited to his temperament, he dwelt in the forest. Because of his own attainments and the pleasing nature of his practice befitting a renunciant, his designation became "Rāmaṇeyyaka" (the Delightful One). Then one day, Māra, wishing to frighten the elder, made a terrifying sound. Hearing it, the elder, firm in his nature and unperturbed by it, recognized, "This is Māra," and showing his indifference, he spoke this verse: 'With the resounding 'cihacihā' cries...'

49. Tattha cihacihābhinaditeti cihacihāti abhiṇhaṃ pavattasaddatāya ‘‘cihacihā’’ti laddhanāmānaṃ vaṭṭakānaṃ abhinādanimittaṃ, viravahetūti attho. Sippikābhirutehi cāti sippikā vuccanti devakā paranāmakā gelaññena chātakisadārakākārā sākhāmigā. ‘‘Mahākalandakā’’ti keci, sippikānaṃ abhirutehi mahāviravehi, hetumhi cetaṃ karaṇavacanaṃ, taṃ hetūti attho. Na me taṃ phandati cittanti mama cittaṃ na phandati na cavati. Idaṃ vuttaṃ hoti – imasmiṃ araññe viravahetu sippikābhirutahetu viya, pāpima, tava vissarakaraṇahetu mama cittaṃ kammaṭṭhānato na paripatatīti. Tattha kāraṇamāha ‘‘ekattaniratañhi me’’ti. Hi-saddo hetu attho, yasmā mama cittaṃ gaṇasaṅgaṇikaṃ pahāya ekatte ekībhāve, bahiddhā vā vikkhepaṃ pahāya ekatte ekaggatāya, ekatte ekasabhāve vā nibbāne nirataṃ abhirataṃ, tasmā kammaṭṭhānato na phandati na cavatīti, imaṃ kira gāthaṃ vadanto eva thero vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.5-9) –

49. Therein, 'with the resounding 'cihacihā' cries' means: it is the cause of the resounding of the quails, which are named 'cihacihā' due to their continuous 'cihacihā' sound; the meaning is 'the cause of the loud crying'. And 'by the cries of the sippikā': the 'sippikā' are said to be tree-dwelling animals also called 'devakā', which look like sickly, starving children. Some say they are 'great squirrels'. 'By the cries of the sippikā' means by their great, loud cries; this instrumental case is used in the sense of cause, meaning 'because of that'. 'My mind does not waver at that' means my mind does not tremble or stray. This is what is said: 'O Evil One, my mind does not fall away from its meditation object on account of your making a discordant sound, which in this forest is like a cause for loud crying or the cries of the sippikā.' He states the reason for this, saying: 'For my mind delights in solitude.' The particle 'hi' is in the sense of cause. Because my mind, having abandoned socializing with groups, delights in solitude, in being alone; or, having abandoned external distraction, it delights in solitude, in one-pointedness; or, it delights in solitude, in Nibbāna which has a single nature—therefore it does not waver or stray from the meditation object. It is said that while reciting this verse, the elder developed his insight and attained Arahantship. Therefore, it is stated in the Apadāna (Apadāna, Thera 1.21.5-9):

‘‘Suvaṇṇavaṇṇo bhagavā, sataraṃsī patāpavā;

Caṅkamanaṃ samārūḷho, mettacitto sikhīsabho.

"Golden-hued is the Blessed One, with a hundred rays, majestic; having ascended the walking path, Sikhī, the compassionate leader."

‘‘Pasannacitto sumano, vanditvā ñāṇamuttamaṃ;

Minelapupphaṃ paggayha, buddhassa abhiropayiṃ.

"With a clear and joyful mind, having paid homage to the supreme wisdom, holding up a Minela flower, I offered it to the Buddha."

‘‘Ekatiṃse ito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

"Thirty-one aeons ago from now, I offered that flower in worship; I have not known a bad rebirth—this is the fruit of worshipping the Buddha."

‘‘Ekūnatiṃsakappamhi, sumeghaghananāmako;

Sattaratanasampanno, cakkavattī mahabbalo.

"In the twenty-ninth aeon from now, I was Sumeghaghana by name, endowed with the seven treasures, a mighty wheel-turning monarch."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up… the Buddha's teaching has been fulfilled."

Ayameva ca therassa aññābyākaraṇagāthā ahosi.

This very verse was the elder's declaration of final knowledge.

Rāmaṇeyyakattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Rāmaṇeyyaka is concluded.

10. Vimalattheragāthāvaṇṇanā

10. The Commentary on the Verses of Elder Vimala

Dharaṇī [Pg.153] ca siñcati vāti āyasmato vimalattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto vipassissa bhagavato kāle saṅkhadhamanakule nibbattitvā viññutaṃ patto tasmiṃ sippe nipphattiṃ gato ekadivasaṃ vipassiṃ bhagavantaṃ passitvā pasannamānaso saṅkhadhamanena pūjaṃ katvā tato paṭṭhāya kālena kālaṃ satthu upaṭṭhānaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle ‘‘anāgate me vimalo visuddho kāyo hotū’’ti bodhirukkhaṃ gandhodakehi nhāpesi, cetiyaṅgaṇabodhiyaṅgaṇesu āsanāni dhovāpesi, bhikkhūnampi kiliṭṭhe samaṇaparikkhāre dhovāpesi.

The verse of the Venerable Elder Vimala, beginning 'The earth sprinkles and the wind blows.' What is its origin? He too, having performed meritorious deeds in the presence of former Buddhas, accumulated wholesome actions in various existences that were a condition for the cessation of rebirth. In the time of the Blessed One Vipassī, he was born into a family of conch-blowers, and having attained maturity, he became proficient in that craft. One day, seeing the Blessed One Vipassī, his mind became joyful, and he made an offering by blowing the conch. From then on, from time to time, he attended upon the Teacher. By that meritorious deed, he was reborn in the heavenly realm. Continuously performing meritorious deeds, wandering among gods and humans, in the time of the Blessed One Kassapa, he thought, 'May my body be pure and stainless in the future,' and bathed the Bodhi tree with fragrant water. He had seats washed in the shrine courtyard and the Bodhi tree courtyard, and also had the soiled monastic requisites of the monks washed.

So tato cavitvā devesu ca manussesu ca parivattento imasmiṃ buddhuppāde rājagahe ibbhakule nibbatti. Tassa mātukucchiyaṃ vasantassa nikkhamantassa ca kāyo pittasemhādīhi asaṃkiliṭṭho padumapalāse udakabindu viya alaggo pacchimabhavikabodhisattassa viya suvisuddho ahosi, tenassa vimalotveva nāmaṃ akaṃsu. So vayappatto rājagahappavesane buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā kosalaraṭṭhe pabbataguhāyaṃ viharati. Athekadivasaṃ cātuddīpikamahāmegho sakalaṃ cakkavāḷagabbhaṃ pattharitvā pāvassi. Vivaṭṭaṭṭhāyimhi buddhānaṃ cakkavattīnañca dharamānakāle eva kira evaṃ vassati. Ghammapariḷāhavūpasamato utusappāyalābhena therassa cittaṃ samāhitaṃ ahosi ekaggaṃ. So samāhitacitto tāvadeva vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.10.56-60) –

Then, after passing away and wandering among gods and humans, he was reborn in this Buddha-era in a wealthy family in Rājagaha. While he was in his mother’s womb and when he was born, his body was unstained by bile, phlegm, and such, like a drop of water on a lotus leaf—just as pure as that of a Bodhisatta in his final existence. Thus, they named him Vimala. When he came of age, he saw the Buddha’s majesty upon entering Rājagaha and, having gained faith, he went forth. Taking up a meditation subject, he dwelt in a mountain cave in the Kosala country. Then one day, a great cloud that encompasses all four continents, spreading throughout the interior of the entire world-system, poured down rain. It is said that such rain falls only when Buddhas and universal monarchs are present in an evolving aeon. With the heat of feverish desire subdued and the attainment of seasonable comfort, the elder’s mind became concentrated and one-pointed. With his mind thus composed, he immediately applied himself to insight and, following the path, attained arahantship. Thus, it is said in the Apadāna:

‘‘Vipassissa bhagavato, ahosiṃ saṅkhadhammako;

Niccupaṭṭhānayuttomhi, sugatassa mahesino.

“I was the conch-blower for the Blessed One Vipassī; I was constantly engaged in attendance upon the Sugata, the Great Sage.”

‘‘Upaṭṭhānaphalaṃ passa, lokanāthassa tādino;

Saṭṭhi tūriyasahassāni, parivārenti maṃ sadā.

“Behold the fruit of service to the world's protector, the steadfast one; sixty thousand musical instruments always attend upon me.”

‘‘Ekanavutito [Pg.154] kappe, upaṭṭhahiṃ mahāisiṃ;

Duggatiṃ nābhijānāmi, upaṭṭhānassidaṃ phalaṃ.

“Ninety-one aeons ago, I waited upon the great seer; I do not recall a bad rebirth—this is the fruit of service.”

‘‘Catuvīse ito kappe, mahānigghosanāmakā;

Soḷasāsiṃsu rājāno, cakkavattī mahabbalā.

“Twenty-four aeons ago, there were sixteen wheel-turning monarchs of great power, named Mahānigghosa.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha's teaching has been done.”

Arahattaṃ pana patvā katakiccatāya tuṭṭhamānaso udānaṃ udānento ‘‘dharaṇī ca siñcati vāti māluto’’ti gāthaṃ abhāsi.

Having attained arahantship, his mind content with having done what was to be done, he uttered this inspired verse while expressing his joy: “The earth sprinkles and the wind blows.”

50. Tattha dharaṇīti pathavī, sā hi sakalaṃ dharādharaṃ dhāretīti ‘‘dharaṇī’’ti vuccati. Siñcatīti samantato nabhaṃ pūretvā abhippavassato mahāmeghassa vuṭṭhidhārāhi siñcati. Vāti mālutoti udakaphusitasammissatāya sītalo vāto vāyati. Vijjutā carati nabheti tattha tattha gajjatā gaḷagaḷāyatā mahāmeghato niccharantiyo sateratā ākāse ito cito ca vicaranti. Upasamanti vitakkāti utusappāyasiddhena samathavipassanādhigamena pubbabhāge tadaṅgādivasena vūpasantā hutvā kāmavitakkādayo sabbepi nava mahāvitakkā ariyamaggādhigamena upasamanti. Anavasesato samucchijjantīti. Vattamānasamīpatāya ariyamaggakkhaṇaṃ vattamānaṃ katvā vadati. Atītatthe vā etaṃ paccuppannavacanaṃ. Cittaṃ susamāhitaṃ mamāti tato eva lokuttarasamādhinā mama cittaṃ suṭṭhu samāhitaṃ, na dāni tassa samādhāne kiñci kātabbaṃ atthīti thero aññaṃ byākāsi.

50. Herein, 'the earth' (dharaṇī) is the ground, for it supports all that is borne upon it, thus it is called 'dharaṇī.' 'Sprinkles' (siñcati) means that the great cloud, filling the sky all around and pouring down rain, sprinkles the earth with showers of rain. 'The wind blows' (vāti māluto) refers to the cool wind blowing, mingled with sprinkles of water. 'Lightning flashes across the sky' (vijjutā carati nabhe)—here and there, roaring and rumbling, flashes emanate from the massive cloud, darting through the sky in all directions. 'Thoughts subside' (upasamanti vitakkā)—through the success of suitable weather conditions, and through the attainment of serenity and insight, in the preliminary stage they are temporarily suppressed by momentary suppression and so forth, and then all nine major thoughts, such as sensual thoughts, are pacified by the attainment of the noble path. They are completely eradicated without remainder. Because of the nearness to the present moment, he speaks by making the moment of the noble path as if it were the present. Alternatively, this present tense may refer to a past event. 'My mind is well-concentrated' (cittaṃ susamāhitaṃ mama)—from that very supramundane concentration, my mind is thoroughly composed; now there is nothing more to be done in regard to that concentration. Thus, the elder declared his attainment.

Vimalattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verse of Elder Vimala is concluded.

Pañcamavaggavaṇṇanā niṭṭhitā.

The commentary on the Fifth Chapter is concluded.

6. Chaṭṭhavaggo

6. The Sixth Chapter

1. Godhikādicatuttheragāthāvaṇṇanā

1. The Commentary on the Verses of Elder Godhika and the Three Others

Vassati [Pg.155] devotiādikā catasso – godhiko, subāhu, valliyo, uttiyoti imesaṃ catunnaṃ therānaṃ gāthā. Kā uppatti? Imepi purimabuddhesu katādhikārā tattha tattha bhave puññāni upacinantā ito catunavute kappe siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patvā aññamaññaṃ sahāyā hutvā vicariṃsu. Tesu eko siddhatthaṃ bhagavantaṃ piṇḍāya carantaṃ disvā kaṭacchubhikkhaṃ adāsi. Dutiyo pasannacitto hutvā pañcapatiṭṭhitena vanditvā añjaliṃ paggaṇhi. Tatiyo pasannacitto ekena pupphahatthena bhagavantaṃ pūjesi. Catuttho sumanapupphehi pūjamakāsi. Evaṃ te satthari cittaṃ pasādetvā pasutena tena puññakammena devaloke nibbattitvā puna aparāparaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle kulagehe nibbattitvā sahāyakā hutvā sāsane pabbajitvā samaṇadhammaṃ katvā amhākaṃ bhagavato kāle pāvāyaṃ catunnaṃ mallarājānaṃ puttā hutvā nibbattiṃsu. Tesaṃ godhiko, subāhu, valliyo, uttiyoti nāmāni akaṃsu. Aññamaññaṃ piyasahāyā ahesuṃ. Te kenacideva karaṇīyena kapilavatthuṃ agamaṃsu. Tasmiñca samaye satthā kapilavatthuṃ gantvā nigrodhārāme vasanto yamakapāṭihāriyaṃ dassetvā suddhodanappamukhe sakyarājāno damesi. Tadā tepi cattāro mallarājaputtā pāṭihāriyaṃ disvā laddhappasādā pabbajitvā vipassanākammaṃ karontā nacirasseva saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. Tena vuttaṃ apadāne (apa. thera 1.11.1-23) –

The four verses beginning with 'Vassati devo' are those of these four elders: Godhika, Subāhu, Valliya, and Uttiya. What is their origin? These too, having made their aspiration under previous Buddhas and accumulated merits in various existences, were reborn in good families during the time of the Blessed One Siddhattha, ninety-four aeons ago. Having attained maturity, they became companions and wandered together. Among them, one saw the Blessed One Siddhattha going for alms and offered him a ladleful of food. The second, with a joyful mind, paid homage with the five-point prostration and raised his joined hands. The third, with a delighted mind, honored the Blessed One with a single handful of flowers. The fourth made an offering with jasmine flowers. Thus, having inspired faith in the Teacher, they were reborn in the heavenly world due to that meritorious deed. Performing good deeds again and again, wandering between devas and humans, they were reborn in good families during the time of the Blessed One Kassapa. Becoming companions, they went forth into the Dispensation, practiced the ascetic life, and in the time of our Blessed One, they were reborn as the sons of the four Malla kings in Pāvā. They were named Godhika, Subāhu, Valliya, and Uttiya. They were dear friends to one another. Once, for some reason or other, they went to Kapilavatthu. At that time, the Teacher had also gone to Kapilavatthu and was staying in the Nigrodha Grove. There, he displayed the Twin Miracle and tamed the Sakyan kings, led by Suddhodana. Then, these four Malla princes, seeing the miracle, gained faith and went forth. Practicing insight meditation, they soon attained arahantship together with the analytical knowledges. Thus, it is said in the Apadāna:

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;

Pavarā abhinikkhantaṃ, vanā nibbanamāgataṃ.

“The golden-hued Perfectly Awakened One, recipient of offerings, the supreme one who went forth, come from the forest to the forest-free state.”

‘‘Kaṭacchubhikkhaṃ pādāsiṃ, siddhatthassa mahesino;

Paññāya upasantassa, mahāvīrassa tādino.

“I offered a ladleful of food to the great sage Siddhattha, the great hero, the steadfast one, who is calmed by wisdom.”

‘‘Padenānupadāyantaṃ, nibbāpente mahājanaṃ;

Uḷārā vitti me jātā, buddhe ādiccabandhune.

“Lofty joy arose in me for the Buddha, kinsman of the sun, who was following step by step, bringing peace to the great multitude.”

‘‘Catunnavutito [Pg.156] kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, bhikkhādānassidaṃ phalaṃ.

“Ninety-four aeons ago, when I gave that gift, I do not recall any bad rebirth; this is the fruit of that alms-giving.”

‘‘Sattāsītimhito kappe, mahāreṇusanāmakā;

Sattaratanasampannā, sattete cakkavattino.

“Eighty-seven aeons ago, there were these seven wheel-turning monarchs named Mahāreṇu, endowed with the seven treasures.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Godhiko thero.

The Elder Godhika.

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, nisabhājāniyaṃ yathā;

Tidhāpabhinnaṃ mātaṅgaṃ, kuñjaraṃva mahesinaṃ.

“The golden-hued Perfectly Awakened One, like a thoroughbred bull; the great sage, like a great elephant with threefold rut.”

‘‘Obhāsentaṃ disā sabbā, uḷurājaṃva pūritaṃ;

Rathiyaṃ paṭipajjantaṃ, lokajeṭṭhaṃ apassahaṃ.

“Illuminating all directions, like the full moon, king of the stars; proceeding along the road, I saw the foremost in the world.”

‘‘Ñāṇe cittaṃ pasādetvā, paggahetvāna añjaliṃ;

Pasannacitto sumano, siddhatthamabhivādayiṃ.

Having made my mind serene through knowledge, raising my joined hands in reverence; with a serene and gladdened mind, I paid homage to Siddhattha.

‘‘Catunnavutito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, ñāṇasaññāyidaṃ phalaṃ.

Ninety-four aeons ago, for the deed I then performed, I do not recall any bad rebirth; this is the fruit of the perception of knowledge.

‘‘Tesattatimhito kappe, soḷasāsuṃ naruttamā;

Sattaratanasampannā, cakkavattī mahabbalā.

Seventy-three aeons ago, there were sixteen supreme men, mighty wheel-turning monarchs, endowed with the seven treasures.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up… the Buddha’s teaching has been done.

Subāhutthero.

The Elder Subāhu.

‘‘Tivarāyaṃ nivāsīhaṃ, ahosiṃ māliko tadā;

Addasaṃ virajaṃ buddhaṃ, siddhatthaṃ lokapūjitaṃ.

At that time, I was dwelling in Tivarā as a garland-maker. I saw the stainless Buddha Siddhattha, honored by the world.

‘‘Pasannacitto sumano, pupphahatthamadāsahaṃ;

Yattha yatthupapajjāmi, tassa kammassa vāhasā.

With a serene and gladdened mind, I offered a handful of flowers. Wherever I am reborn, it is by the power of that action.

‘‘Anubhomi phalaṃ iṭṭhaṃ, pubbe sukatamattano;

Parikkhitto sumallehi, pupphadānassidaṃ phalaṃ.

I experience the pleasant fruit of my own past good deeds; surrounded by fine garlands, this is the fruit of the flower offering.

‘‘Catunnavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, pupphapūjāyidaṃ phalaṃ.

Ninety-four aeons ago, when I offered a flower, I do not recall any bad rebirth; this is the fruit of the flower offering.

‘‘Catunnavutupādāya[Pg.157], ṭhapetvā vattamānakaṃ;

Pañcarājasatā tattha, najjasamasanāmakā.

Beginning from ninety-four aeons ago, excluding the present one, there were five hundred kings there, named Najjupasama.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up… the Buddha’s teaching has been done.

Valliyo thero.

The Elder Valliya.

‘‘Siddhatthassa bhagavato, jātipupphamadāsahaṃ;

Pādesu satta pupphāni, hāsenokiritāni me.

I offered jasmine flowers to the Blessed One Siddhattha; seven flowers I joyfully scattered at his feet.

‘‘Tena kammenahaṃ ajja, abhibhomi narāmare;

Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.

By that action, today I surpass humans and devas; I bear this final body in the Dispensation of the Perfectly Self-Enlightened One.

‘‘Catunnavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, pupphapūjāyidaṃ phalaṃ.

Ninety-four aeons ago, when I offered a flower, I do not recall any bad rebirth; this is the fruit of the flower offering.

‘‘Samantagandhanāmāsuṃ, terasa cakkavattino;

Ito pañcamake kappe, cāturantā janādhipā.

In the fifth aeon from now, there were thirteen wheel-turning monarchs named Samantagandha, lords of the four quarters, rulers of the people.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti. (apa. thera 1.11.1-23);

My defilements are burnt up… the Buddha’s teaching has been done.

Uttiyo thero.

The Elder Uttiya.

Arahattaṃ pana patvā ime cattāropi therā loke pākaṭā paññātā rājarājamahāmattehi sakkatā garukatā hutvā araññe saheva viharanti. Athekadā rājā bimbisāro te cattāro there rājagahaṃ upagate upasaṅkamitvā vanditvā temāsaṃ vassāvāsatthāya nimantetvā tesaṃ pāṭiyekkaṃ kuṭikāyo kāretvā satisammosena na chādesi. Therā acchannāsu kuṭikāsu viharanti. Vassakāle devo na vassati. Rājā ‘‘kiṃ nu kho kāraṇaṃ devo na vassatī’’ti cintento, taṃ kāraṇaṃ ñatvā, tā kuṭikāyo chādāpetvā, mattikākammaṃ cittakammañca kārāpetvā, kuṭikāmahaṃ karonto mahato bhikkhusaṅghassa dānaṃ adāsi. Therā rañño anukampāya kuṭikāyo pavisitvā mettāsamāpattiyo samāpajjiṃsu. Athuttarapācīnadisato mahāmegho uṭṭhahitvā [Pg.158] therānaṃ samāpattito vuṭṭhānakkhaṇeyeva vassituṃ ārabhi. Tesu godhikatthero samāpattito vuṭṭhāya saha meghagajjitena –

Having attained arahantship, these four elders became well-known and recognized in the world, honored and respected by kings and great ministers, and they continued to dwell together in the forest. Then one day, when these four elders arrived in Rājagaha, King Bimbisāra approached them, paid homage, and invited them to stay for the three months of the rainy season. He had individual huts built for them but, due to a lapse of mindfulness, did not have them roofed. The elders lived in those unroofed huts. During the rainy season, the sky did not rain. The king, wondering, “What indeed is the reason the sky does not rain?” and upon realizing the cause, had those huts roofed, had clay work and painting done, and while holding a festival for the huts, he offered alms to a great community of monks. Out of compassion for the king, the elders entered their huts and attained the meditative absorptions of loving-kindness. Then, from the north-eastern direction, a great cloud arose, and just at the moment the elders emerged from their meditative states, it began to rain. Among them, the Elder Godhika, rising from his absorption along with the thunder of the clouds—

51.

51.

‘‘Vassati devo yathā sugītaṃ, channā me kuṭikā sukhā nivātā;

Cittaṃ susamāhitañca mayhaṃ, atha ce patthayasi pavassa devā’’ti. –

“The god rains as if singing well; my hut is roofed, comfortable, sheltered from the wind; and my mind is well composed. So, if you wish, rain, O god!”

Imaṃ gāthaṃ abhāsi.

He recited this verse.

Tattha vassatīti siñcati vuṭṭhidhāraṃ pavecchati. Devoti megho. Yathā sugītanti sundaragītaṃ viya gajjantoti adhippāyo. Megho hi vassanakāle satapaṭalasahassapaṭalo uṭṭhahitvā thanayanto vijjutā nicchārentova sobhati, na kevalo. Tasmā siniddhamadhuragambhīranigghoso vassati devoti dasseti. Tena saddato anupapīḷitaṃ āha ‘‘channā me kuṭikā sukhā nivātā’’ti. Yathā na devo vassati, evaṃ tiṇādīhi chāditā ayaṃ me kuṭikā, tena vuṭṭhivassena anupapīḷitaṃ āha. Paribhogasukhassa utusappāyautusukhassa ca sabbhāvato sukhā. Phusitaggaḷapihitavātapānatāhi vātaparissayarahitā. Ubhayenapi āvāsasappāyavasena anupapīḷitaṃ āha. Cittaṃ susamāhitañca mayhanti cittañca mama suṭṭhu samāhitaṃ anuttarasamādhinā nibbānārammaṇe suṭṭhu appitaṃ, etena abbhantaraparissayābhāvato appossukkataṃ dasseti. Atha ce patthayasīti atha idāni patthayasi ce, yadi icchasi. Pavassāti siñca udakaṃ pagghara vuṭṭhidhāraṃ paveccha. Devāti meghaṃ ālapati.

Here, ‘it rains’ means it pours, sending down showers of rain. ‘The god’ means the cloud. ‘Like a well-sung song’ means roaring like a beautiful melody. For a cloud, when it rains, rises with a hundred or a thousand layers, thundering and flashing lightning, it shines brilliantly, not just by itself. Therefore, it shows, ‘The god rains with a smooth, sweet, and deep sound.’ By this, he speaks of being undisturbed by the sound. Regarding ‘My hut is roofed, comfortable, sheltered from the wind,’ he speaks of being undisturbed by the downpour of rain because it is covered with grass and so on. It is comfortable due to the presence of comfort in use and comfort suitable to the season. It is free from the danger of wind due to its well-fitted bolts and closed windows. By both means, he speaks of being undisturbed due to the suitability of the dwelling. Regarding ‘And my mind is well-composed,’ this means: my mind is well-established, firmly fixed on the object of Nibbāna by the unsurpassed concentration; by this, he shows his freedom from anxiety due to the absence of inner dangers. Regarding ‘Now if you wish,’ this means: if you now desire, if you wish. Regarding ‘rain,’ this means: pour, let the water flow, send down a shower of rain. By ‘O god,’ he addresses the cloud.

Godhikattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse of the Elder Godhika is concluded.

2. Subāhuttheragāthāvaṇṇanā

2. The Commentary on the Verse of the Elder Subāhu

52. Itarehi vuttagāthāsu tatiyapade eva viseso. Tattha subāhunā vuttagāthāyaṃ cittaṃ susamāhitañca kāyeti mama cittaṃ karajakāye kāyagatāsatibhāvanāvasena suṭṭhu samāhitaṃ sammadeva appitaṃ. Ayañhi thero kāyagatāsatibhāvanāvasena paṭiladdhajhānaṃ pādakaṃ [Pg.159] katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Taṃ sandhāyāha ‘‘cittaṃ susamāhitañca kāye’’ti.

52. In the verses spoken by the others, the distinction lies only in the third line. There, in the verse spoken by Subāhu, the line is ‘cittaṃ susamāhitañca kāye,’ which means: my mind is well-composed and rightly applied to this composite body by means of developing mindfulness directed to the body. For this elder, having made the jhāna attained through mindfulness directed to the body his basis, developed insight and reached arahantship. Referring to this, he said, ‘and my mind is well-composed on the body.’

Subāhuttheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse of the Elder Subāhu is concluded.

3. Valliyattheragāthāvaṇṇanā

3. The Commentary on the Verse of the Elder Valliya

53. Valliyattheragāthāyaṃ tassaṃ viharāmi appamattoti tassaṃ kuṭikāyaṃ appamādapaṭipattiyā matthakaṃ pāpitattā appamatto ariyavihārūpasaṃhitena dibbavihārādisaṃhitena ca iriyāpathavihārena viharāmi, attabhāvaṃ pavattemīti vuttaṃ hoti.

53. In the verse of the Elder Valliya, the line is ‘tassaṃ viharāmi appamatto’ (I dwell there diligently). This means: in that hut, being diligent because I have reached the pinnacle of the practice of diligence, I dwell—that is, I maintain my existence—by means of an abiding in the four postures that is connected with the noble abidings and the divine abidings.

Valliyattheragāthāvaṇṇanā niṭṭhitā

The Commentary on the Verse of the Elder Valliya is concluded.

4. Uttiyattheragāthāvaṇṇanā

4. The Commentary on the Verse of the Elder Uttiya

54. Uttiyattherena vuttagāthāyaṃ adutiyoti asahāyo, kilesasaṅgaṇikāya gaṇasaṅgaṇikāya ca virahitoti attho.

54. In the verse spoken by the Elder Uttiya, ‘adutiyo’ (without a second) means without a companion, devoid of the company of defilements and the company of a group—this is the meaning.

Uttiyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse of the Elder Uttiya is concluded.

Catunnaṃ therānaṃ gāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Four Elders is concluded.

5. Añjanavaniyattheragāthāvaṇṇanā

5. The Commentary on the Verse of the Elder Añjanavaniya

Āsandiṃ kuṭikaṃ katvāti āyasmato añjanavaniyattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle sudassano nāma mālākāro hutvā sumanapupphehi bhagavantaṃ pūjetvā aññampi tattha tattha bahuṃ puññaṃ katvā devamanussesu saṃsaranto kassapassa bhagavato sāsane pabbajitvā samaṇadhammaṃ akāsi. Atha imasmiṃ buddhuppāde vesāliyaṃ vajjirājakule nibbattitvā tassa vayappattakāle vajjiraṭṭhe avuṭṭhibhayaṃ byādhibhayaṃ amanussabhayanti tīṇi bhayāni uppajjiṃsu[Pg.160]. Taṃ sabbaṃ ratanasuttavaṇṇanāyaṃ (khu. pā. aṭṭha. ratanasuttavaṇṇanā; su. ni. aṭṭha. 1.ratanasuttavaṇṇanā) vuttanayena veditabbaṃ. Bhagavati pana vesāliṃ paviṭṭhe bhayesu ca vūpasantesu satthu dhammadesanāya sambahulānaṃ devamanussānaṃ dhammābhisamaye ca jāte ayaṃ rājakumāro buddhānubhāvaṃ disvā paṭiladdhasaddho pabbaji. Yathā cāyaṃ evaṃ anantaraṃ vuccamānā cattāropi janā. Tepi hi imassa sahāyabhūtā licchavirājakumārā evaṃ imināva nīhārena pabbajiṃsu. Kassapasambuddhakālepi sahāyā hutvā iminā saheva pabbajitvā samaṇadhammaṃ akaṃsu, padumuttarassapi bhagavato pādamūle kusalabījaropanādiṃ akaṃsūti. Tatthāyaṃ katapubbakicco sākete añjanavane susānaṭṭhāne vasanto upakaṭṭhāya vassūpanāyikāya manussehi chaḍḍitaṃ jiṇṇakaṃ āsandiṃ labhitvā taṃ catūsu pāsāṇesu ṭhapetvā upari tiriyañca tiṇādīhi chādetvā dvāraṃ yojetvā vassaṃ upagato. Paṭhamamāseyeva ghaṭento vāyamanto arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.11.24-28) –

“Āsandiṃ kuṭikaṃ katvā” (Having made a couch into a hut)—this is a verse of the Venerable Elder Añjanavaniya. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was a garland-maker named Sudassana. Having honored the Blessed One with Sumanā flowers and performed much merit here and there, he wandered among devas and humans. In the dispensation of the Blessed One Kassapa, he went forth and practiced the ascetic life. Then, in this Buddha’s arising, he was reborn in the royal family of the Vajjis in Vesālī. When he came of age, three dangers arose in the Vajji country: the fear of drought, the fear of disease, and the fear of non-humans. All this should be understood as explained in the commentary on the Ratana Sutta (Khuddakapāṭha Aṭṭhakathā; Sutta Nipāta Aṭṭhakathā 1, Ratana Sutta Commentary). When the Blessed One entered Vesālī and the dangers subsided, and when many devas and humans attained realization of the Dhamma through the Teacher’s discourse, this prince, seeing the Buddha’s power, gained faith and went forth. And just as he did, so too did the four others mentioned immediately after. They were Licchavi princes, his companions, who also went forth in this very same way. In the time of the Buddha Kassapa as well, they had been his companions and, together with him, had gone forth and practiced the ascetic life. Even at the foot of the Blessed One Padumuttara, they had performed the planting of the seeds of merit and so on. Here, this one who had fulfilled his past duties was dwelling in a charnel ground in the Añjana forest near Sāketa. As the rains retreat approached, he obtained an old couch discarded by people. Placing it on four stones, covering it above and crosswise with grass and such, and fashioning a door, he entered the rains retreat. In the very first month, striving and exerting himself, he attained arahantship. Thus, it is said in the Apadāna (apa. thera 1.11.24-28):

‘‘Sudassanoti nāmena, mālākāro ahaṃ tadā;

Addasaṃ virajaṃ buddhaṃ, lokajeṭṭhaṃ narāsabhaṃ.

“By the name of Sudassana, I was a garland-maker then; I saw the stainless Buddha, the world’s foremost, the bull among men.

‘‘Jātipupphaṃ gahetvāna, pūjayiṃ padumuttaraṃ;

Visuddhacakkhu sumano, dibbacakkhuṃ samajjhagaṃ.

“Taking a jasmine flower, I worshipped Padumuttara; with pure vision and joyful mind, I attained the divine eye.

‘‘Etissā pupphapūjāya, cittassa paṇidhīhi ca;

Kappānaṃ satasahassaṃ, duggatiṃ nupapajjahaṃ.

“By this offering of flowers and by the aspirations of my mind, for a hundred thousand aeons I was not reborn in a state of woe.

‘‘Soḷasāsiṃsu rājāno, devuttarasanāmakā;

Chattiṃsamhi ito kappe, cakkavattī mahabbalā.

“There were sixteen kings, named Devuttara; in the thirty-sixth aeon from now, they were wheel-turning monarchs of great power.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… and so on… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā vimuttisukhaṃ paṭisaṃvedento samāpattito vuṭṭhāya yathāladdhaṃ sampattiṃ paccavekkhitvā pītivegena udānento ‘‘āsandiṃ kuṭikaṃ katvā’’ti gāthaṃ abhāsi.

Having attained Arahantship, experiencing the bliss of liberation, and rising from meditative attainment, he reviewed the accomplishment he had attained and, with a surge of joy, uttered this inspired verse: “Āsandiṃ kuṭikaṃ katvā”.

55. Tattha āsandiṃ kuṭikaṃ katvāti āsandī nāma dīghapādakaṃ caturassapīṭhaṃ, āyataṃ caturassampi atthiyeva, yattha nisīditumeva sakkā, na nipajjituṃ [Pg.161] taṃ āsandiṃ kuṭikaṃ katvā vāsatthāya heṭṭhā vuttanayena kuṭikaṃ katvā yathā tattha nisinnassa utuparissayābhāvena sukhena samaṇadhammaṃ kātuṃ sakkā, evaṃ kuṭikaṃ katvā. Etena paramukkaṃsagataṃ senāsane attano appicchataṃ santuṭṭhiñca dasseti. Vuttampi cetaṃ dhammasenāpatinā –

55. Therein, “having made a couch into a hut” (āsandiṃ kuṭikaṃ katvā): an āsandi is a long-legged, four-cornered stool; it can be both long and four-cornered. It is a place where one can only sit, not lie down. Having made that āsandi into a hut for dwelling, that is, by making a hut underneath in the aforementioned way, so that one sitting there can practice the ascetic life comfortably without danger from the elements—thus he made a hut. By this, he shows his own fewness of wishes and contentment regarding even the most excellent lodging. And this was said by the General of the Dhamma:

‘‘Pallaṅkena nisinnassa, jaṇṇukenābhivassati;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 985;

mi. pa. 6.1.1);

“For one sitting cross-legged, the rain does not fall upon his knees; it is sufficient for the comfortable dwelling of a resolute monk.”

Apare ‘‘āsandikuṭika’’nti pāṭhaṃ vatvā ‘‘āsandippamāṇaṃ kuṭikaṃ katvā’’ti atthaṃ vadanti. Aññe pana ‘‘āsananisajjādigate manusse uddissa mañcakassa upari katakuṭikā āsandī nāma, taṃ āsandiṃ kuṭikaṃ katvā’’ti atthaṃ vadanti. Oggayhāti ogāhetvā anupavisitvā. Añjanaṃ vananti evaṃnāmakaṃ vanaṃ, añjanavaṇṇapupphabhāvato hi añjanā vuccanti valliyo, tabbahulatāya taṃ vanaṃ ‘‘añjanavana’’nti nāmaṃ labhi. Apare pana ‘‘añjanā nāma mahāgacchā’’ti vadanti, taṃ añjanavanaṃ oggayha āsandikaṃ kuṭikaṃ katvā tisso vijjā anuppattā, kataṃ buddhassa sāsananti viharatā mayāti vacanaseseneva yojanā. Idameva ca therassa aññābyākaraṇaṃ ahosīti.

Others, reciting the text as “āsandikuṭika,” explain its meaning as “having made a hut the size of a couch.” Still others say the meaning is: “An āsandi is a small hut made above a couch for people sitting, reclining, and so on; having made such an āsandi into a hut.” “Oggayha” means having entered, having gone into. “Añjanaṃ vanaṃ” is a forest with that name. Because of having flowers the color of kohl (añjana), the creepers are called añjanā, and due to their abundance, that forest received the name “Añjanavana.” Others, however, say, “Añjanā are great trees.” The connection should be made with the remaining words thus: “Having entered that Añjanavana and made an āsandi-hut, the three knowledges were attained and the Buddha's teaching has been done by me while dwelling there.” And this was the Elder’s declaration of final knowledge.

Añjanavaniyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Añjanavaniya is concluded.

6. Kuṭivihārittheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Kuṭivihārī

Ko kuṭikāyanti āyasmato kuṭivihārittherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato ākāsena gacchantassa ‘‘udakadānaṃ dassāmī’’ti sītalaṃ udakaṃ gahetvā pītisomanassajāto uddhammukho hutvā ukkhipi. Satthā tassa ajjhāsayaṃ ñatvā pasādasaṃvaḍḍhanatthaṃ ākāse ṭhitova sampaṭicchi. So tena anappakaṃ pītisomanassaṃ paṭisaṃvedesi. Sesaṃ añjanavaniyattherassa vatthumhi vuttasadisameva. Ayaṃ pana viseso – ayaṃ kira vuttanayena pabbajitvā katapubbakicco vipassanaṃ anuyuñjanto sāyaṃ khettasamīpena gacchanto deve phusāyante khettapālakassa puññaṃ tiṇakuṭiṃ disvā pavisitvā tattha tiṇasanthārake nisīdi[Pg.162]. Nisinnamattova utusappāyaṃ labhitvā vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.11.29-35) –

“Ko kuṭikāyaṃ” and so on are the verses of the Venerable Kuṭivihārī. What is their origin? It is said that when the Blessed One Padumuttara was traveling through the sky, this one, thinking, “I will give an offering of water,” took cool water and, filled with joy and delight, faced upwards and tossed it into the air. The Teacher, knowing his intention, remained standing in the sky and accepted it in order to increase his faith. He thereby experienced no small measure of joy and delight. The rest is similar to what was said in the story of the Elder Añjanavaniya. But this is the difference: It is said that after going forth in the manner described and completing his past duties, he devoted himself to insight meditation. One evening, while walking near a field as it was drizzling, he saw a humble grass hut belonging to the field-guard, entered it, and sat down on a spread of grass. As soon as he sat down, having found a suitable climate, he intensified his insight meditation and attained arahantship. Therefore, it is said in the Apadāna (apa. thera 1.11.29-35):

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, gacchantaṃ anilañjase;

Ghatāsanaṃva jalitaṃ, ādittaṃva hutāsanaṃ.

“The Perfectly Enlightened One, golden-hued, going through the path of the wind; blazing like a ghee-fed fire, like an ignited flame.

‘‘Pāṇinā udakaṃ gayha, ākāse ukkhipiṃ ahaṃ;

Sampaṭicchi mahāvīro, buddho kāruṇiko isi.

“Taking water in my hand, I tossed it up into the sky; the Great Hero, the compassionate Buddha, the Sage, accepted it.

‘‘Antalikkhe ṭhito satthā, padumuttaranāmako;

Mama saṅkappamaññāya, imā gāthā abhāsatha.

“The Teacher named Padumuttara, standing in the sky, knowing my aspiration, spoke these verses:

‘‘Iminā dakadānena, pītiuppādanena ca;

Kappasatasahassampi, duggatiṃ nupapajjati.

“By this gift of water and the arising of joy, for a hundred thousand aeons, one is not reborn in a woeful state.

‘‘Tena kammena dvipadinda, lokajeṭṭha narāsabha;

Pattomhi acalaṃ ṭhānaṃ, hitvā jayaparājayaṃ.

“By that deed, O Chief of Bipeds, Foremost in the World, Bull Among Men, I have attained the unshakeable state, having abandoned victory and defeat.

‘‘Sahassarājanāmena, tayo te cakkavattino;

Pañcasaṭṭhikappasate, cāturantā janādhipā.

“By the name of Sahassarāja, there were three wheel-turning monarchs; in sixty-five hundred aeons, they were lords of the four quarters, rulers of men.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… and so on… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā there tattha nisinne khettapālako āgantvā ‘‘ko kuṭikāya’’nti āha. Taṃ sutvā thero ‘‘bhikkhu kuṭikāya’’ntiādimāha. Tayidaṃ khettapālassa therassa ca vacanaṃ ekajjhaṃ katvā –

After he had attained arahantship, while the elder was sitting there, the field-guard came and asked, “Who is in the hut?” Hearing that, the elder replied, “A monk is in the hut,” and so on. Combining the words of the field-guard and the elder:

56.

56.

‘‘Ko kuṭikāyaṃ bhikkhu kuṭikāyaṃ, vītarāgo susamāhitacitto;

Evaṃ jānāhi āvuso, amoghā te kuṭikā katā’’ti. –

“Who is in the hut? A monk is in the hut, free from passion, with a well-composed mind. Know this, friend: your hut has not been made in vain.”

Tathārūpena saṅgītiṃ āropitaṃ.

In such a form it was included in the recitation.

Tattha ko kuṭikāyanti, ‘‘imissaṃ kuṭikāyaṃ ko nisinno’’ti khettapālassa pucchāvacanaṃ. Tassa bhikkhu kuṭikāyanti therassa paṭivacanadānaṃ. Atha naṃ attano anuttaradakkhiṇeyyabhāvato taṃ kuṭiparibhogaṃ anumodāpetvā [Pg.163] uḷāraṃ tameva puññaṃ patiṭṭhāpetuṃ ‘‘vītarāgo’’tiādi vuttaṃ. Tassattho – eko bhinnakileso bhikkhu te kuṭikāyaṃ nisinno, tato eva so aggamaggena sabbaso samucchinnarāgatāya vītarāgo anuttarasamādhinā nibbānaṃ ārammaṇaṃ katvā suṭṭhu samāhitacittatāya susamāhitacitto, imañca atthaṃ, āvuso khettapāla, yathāhaṃ vadāmi, evaṃ jānāhi saddaha adhimuccassu. Amoghā te kuṭikā katā tayā katā kuṭikā amoghā avañjhā saphalā saudrayā, yasmā arahatā khīṇāsavena paribhuttā. Sace tvaṃ anumodasi, taṃ te bhavissati dīgharattaṃ hitāya sukhāyāti.

Here, “Who is in the hut?” is the field-guard’s question, meaning, “Who is seated in this hut?” To that, “A monk is in the hut” is the elder’s reply. Then, in order to have him rejoice in the use of that hut, due to his own supreme worthiness for offerings, and to establish that very sublime merit, the words “one free from passion,” etc., were spoken. Its meaning is this: A monk, one whose defilements are broken, is seated in your hut. Therefore, because he has utterly cut off passion by the supreme path, he is one free from passion. Having made Nibbāna his object by means of supreme concentration, his mind is well-composed due to being perfectly concentrated. And this meaning, friend field-guard, as I say, so should you know it, have faith, and be resolved. The hut you made is not in vain. The hut made by you is not in vain, not barren, but fruitful and productive, because it has been used by an arahant, one whose taints are destroyed. If you rejoice in it, that will be for your long-lasting welfare and happiness.

Taṃ sutvā khettapālo ‘‘lābhā vata me, suladdhaṃ vata me, yassa me kuṭikāyaṃ ediso ayyo pavisitvā nisīdatī’’ti pasannacitto anumodanto aṭṭhāsi. Imaṃ pana tesaṃ kathāsallāpaṃ bhagavā dibbāya sotadhātuyā sutvā anumodanañcassa ñatvā tambhāviniṃ sampattiṃ vibhāvento khettapālaṃ imāhi gāthāhi ajjhabhāsi –

Hearing that, the field-guard, with a confident mind, stood rejoicing, thinking, “Truly, it is my gain, my great good fortune, that such a noble one has entered and sat in my hut!” The Blessed One, however, hearing their conversation with his divine ear-element, and knowing his rejoicing, revealing his future prosperity, addressed the field-guard with these verses:

‘‘Vihāsi kuṭiyaṃ bhikkhu, santacitto anāsavo;

Tena kammavipākena, devindo tvaṃ bhavissasi.

“A monk dwelt in the hut, with a peaceful mind, taintless. By the result of that kamma, you will become king of the devas.

‘‘Chattiṃsakkhattuṃ devindo, devarajjaṃ karissasi;

Catuttiṃsakkhattuṃ cakkavattī, rājā raṭṭhe bhavissasi;

“Thirty-six times you will be king of the devas, ruling the divine kingdom; thirty-four times you will be a wheel-turning monarch, a king in the realm;

Ratanakuṭi nāma paccekabuddho, vītarāgo bhavissasī’’ti.

You will become a Paccekabuddha named Ratanakuṭi, one free from passion.”

Kuṭikāyaṃ laddhavisesattā pana therassa tato pabhuti kuṭivihārītveva samaññā udapādi. Ayameva ca therassa aññābyākaraṇagāthāpi ahosīti.

However, because the elder attained a special attainment by means of the hut, from then on the designation “Kuṭivihārī,” the hut-dweller, arose for him. And this itself was also the verse of the elder’s declaration of final knowledge.

Kuṭivihārittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Kuṭivihārī is concluded.

7. Dutiyakuṭivihārittheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Dutiyakuṭivihārī

Ayamāhu [Pg.164] purāṇiyāti āyasmato kuṭivihārittherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato pasannamānaso pariḷāhakāle naḷavilīvehi viracitaṃ bījaniṃ adāsi. Taṃ satthā anumodanagāthāya sampahaṃsesi. Sesaṃ yadettha vattabbaṃ, taṃ añjanavaniyattheravatthumhi vuttasadisameva. Ayaṃ pana viseso – ayaṃ kira vuttanayena pabbajitvā aññatarāya purāṇakuṭikāya viharanto samaṇadhammaṃ acintetvā, ‘‘ayaṃ kuṭikā jiṇṇā, aññaṃ kuṭikaṃ kātuṃ vaṭṭatī’’ti navakammavasena cittaṃ uppādesi. Tassa atthakāmā devatā saṃvegajananatthaṃ imaṃ uttānobhāsaṃ gambhīratthaṃ ‘‘ayamāhu’’ti gāthamāha.

This verse, beginning with “Ayamāhu purāṇiyā,” is of the Venerable Elder Kuṭivihārī. What is its origin? It is said that during the time of the Blessed One Padumuttara, with a devoted mind, he gave a fan made of reeds during the hot season. The Teacher praised him with a verse of appreciation. The rest that should be said here is similar to what was told in the story of the Elder Añjanavaniya. But this is the difference: it is said that after going forth in the manner described, while dwelling in a certain old hut, without reflecting on the ascetic’s duties, he thought, “This hut is old; it is fitting to build a new one.” Thus, he aroused the intention for new construction. A deity, wishing for his welfare and in order to stir a sense of urgency, spoke this verse of plain appearance but profound meaning, beginning with “Ayamāhu.”

57. Tattha ayanti āsannapaccakkhavacanaṃ. Āhūti ahosīti attho. Gāthāsukhatthañhi dīghaṃ katvā vuttaṃ. Purāṇiyāti purātanī addhagatā. Aññaṃ patthayase navaṃ kuṭinti imissā kuṭiyā purāṇabhāvena jiṇṇatāya ito aññaṃ idāni nibbattanīyatāya navaṃ kuṭiṃ patthayase patthesi āsīsasi. Sabbena sabbaṃ pana āsaṃ kuṭiyā virājaya purāṇiyaṃ viya navāyampi kuṭiyaṃ āsaṃ taṇhaṃ apekkhaṃ virājehi, sabbaso tattha virattacitto hohi. Kasmā? Yasmā dukkhā bhikkhu puna navā nāma kuṭi bhikkhu puna idāni nibbattiyamānā dukkhāvahattā dukkhā, tasmā aññaṃ navaṃ dukkhaṃ anuppādento yathānibbattāyaṃ purāṇiyaṃyeva kuṭiyaṃ ṭhatvā attanā katabbaṃ karohīti. Ayañhettha adhippāyo – tvaṃ, bhikkhu, ‘‘ayaṃ purāṇī tiṇakuṭikā jiṇṇā’’ti aññaṃ navaṃ tiṇakuṭikaṃ kātuṃ icchasi, na samaṇadhammaṃ, evaṃ icchanto pana bhāvanāya ananuyuñjanena punabbhavābhinibbattiyā anativattanato āyatiṃ attabhāvakuṭimpi patthento kātuṃ icchantoyeva nāma hoti. Sā pana navā tiṇakuṭi viya karaṇadukkhena tato bhiyyopi jarāmaraṇasokaparidevādidukkhasaṃsaṭṭhatāya dukkhā, tasmā tiṇakuṭiyaṃ viya attabhāvakuṭiyaṃ āsaṃ apekkhaṃ virājaya sabbaso tattha virattacitto hohi, evaṃ te vaṭṭadukkhaṃ na bhavissatīti. Devatāya ca vacanaṃ sutvā thero saṃvegajāto vipassanaṃ paṭṭhapetvā ghaṭento vāyamanto nacirasseva arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 1.11.36-46) –

57. Here, ayaṃ is a term for what is near and directly perceived. Āhu means “it was” (ahosi). It is spoken with a long vowel for the sake of metrical ease. Purāṇiyā means ancient, time-worn. “You desire another new hut” means: because of the oldness and decay of this hut, you desire, you wish for, you long for another hut to be built now. But in every way, become dispassionate towards desire for a hut. Just as for the old one, for the new hut too, become dispassionate towards desire, craving, and expectation; be one whose mind is entirely detached from it. Why? Because, monk, a new hut is suffering. A hut being built now, monk, is suffering because it brings suffering. Therefore, not producing another new suffering, stay in the old hut just as it is and do what is to be done by you. This is the intention here: You, monk, thinking, “This old grass hut is decayed,” wish to build another new grass hut, not the ascetic’s duties. But one who wishes thus, by not applying himself to meditation, does not transcend the arising of renewed existence, and so is in fact one who wishes and desires to build a future hut of personal existence as well. And that new hut, like a grass hut, is suffering through the suffering of its making, and even more so because it is entangled with the suffering of old age, death, sorrow, lamentation, and so on. Therefore, just as for the grass hut, become dispassionate towards desire and expectation for the hut of personal existence; be one whose mind is entirely detached from it. In this way, the suffering of the cycle of rebirth will not exist for you. And having heard the deity’s words, the elder, with a sense of urgency aroused, established insight, and by striving and making an effort, he was soon established in arahantship. Therefore, it is said in the Apadāna:

‘‘Padumuttarabuddhassa[Pg.165], lokajeṭṭhassa tādino;

Tiṇatthare nisinnassa, upasantassa tādino.

“To the Buddha Padumuttara, the foremost in the world, the steadfast one, seated on a spread of grass, the peaceful, steadfast one.

‘‘Naḷamālaṃ gahetvāna, bandhitvā bījaniṃ ahaṃ;

Buddhassa upanāmesiṃ, dvipadindassa tādino.

“Taking a garland of reeds and binding it into a fan, I offered it to the Buddha, the chief of bipeds, the steadfast one.

‘‘Paṭiggahetvā sabbaññū, bījaniṃ lokanāyako;

Mama saṅkappamaññāya, imaṃ gāthaṃ abhāsatha.

“The All-Knowing One, the Guide of the World, having accepted the fan and knowing my intention, spoke this verse:

‘‘Yathā me kāyo nibbāti, pariḷāho na vijjati;

Tatheva tividhaggīhi, cittaṃ tava vimuccatu.

“Just as my body is cooled and the burning fever is no more, so too may your mind be freed from the threefold fires.

‘‘Sabbe devā samāgacchuṃ, ye keci vananissitā;

Sossāma buddhavacanaṃ, hāsayantañca dāyakaṃ.

“All the devas who dwell in the forest gathered, thinking: ‘We shall listen to the Buddha’s word, which delights the donor.’

‘‘Nisinno bhagavā tattha, devasaṅghapurakkhato;

Dāyakaṃ sampahaṃsento, imā gāthā abhāsatha.

“Seated there, attended by the assembly of devas, the Blessed One, delighting the donor, spoke these verses:

‘‘Iminā bījanidānena, cittassa paṇidhīhi ca;

Subbato nāma nāmena, cakkavattī bhavissati.

“By this gift of a fan and by the aspirations of his mind, he will become a wheel-turning monarch named Subbata.

‘‘Tena kammāvasesena, sukkamūlena codito;

Māluto nāma nāmena, cakkavattī bhavissati.

“By the remainder of that kamma, urged on by its wholesome root, he will become a wheel-turning monarch named Māluta.

‘‘Iminā bījanidānena, sammānavipulena ca;

Kappasatasahassampi, duggatiṃ nupapajjati.

“By this gift of a fan and by abundant reverence, for a hundred thousand eons he will not be reborn in a bad destination.”

‘‘Tiṃsakappasahassamhi, subbatā aṭṭhatiṃsa te;

Ekūnatiṃsasahasse, aṭṭha mālutanāmakā.

“In the thirty-thousandth eon there were thirty-eight of them named Subbata; in the twenty-nine-thousandth, eight named Māluta.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahatte pana patiṭṭhito ‘‘ayaṃ me arahattappattiyā aṅkusabhūtā’’ti tameva gāthaṃ paccudāhāsi. Sāyeva ca therassa aññābyākaraṇagāthā ahosi. Kuṭiovādena laddhavisesattā cassa kuṭivihārītveva samaññā ahosīti.

But having become established in arahantship, thinking, “This was the goad to my attainment of arahantship,” he recited that very verse. And that very verse became the elder’s verse of the declaration of final knowledge. And because he gained a special attainment through the instruction concerning the hut, the designation ‘Kuṭivihārī’ arose for him.

Dutiyakuṭivihārittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Dutiyakuṭivihārī is concluded.

8. Ramaṇīyakuṭikattheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Ramaṇīyakuṭika

Ramaṇīyā [Pg.166] me kuṭikāti āyasmato ramaṇīyakuṭikattherassa gāthā. Kā uppatti? Sopi kira padumuttarassa bhagavato kāle kusalabījaropanaṃ katvā devamanussesu saṃsaranto ito aṭṭhārasakappasatamatthake atthadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto buddhārahaṃ āsanaṃ bhagavato adāsi. Pupphehi ca bhagavantaṃ pūjetvā pañcapatiṭṭhitena vanditvā padakkhiṇaṃ katvā pakkāmi. Sesaṃ añjanavaniyattherassa vatthumhi vuttasadisameva. Ayaṃ pana viseso – ayaṃ kira vuttanayena pabbajitvā katapubbakicco vajjiraṭṭhe aññatarasmiṃ gāmakāvāse kuṭikāyaṃ viharati, sā hoti kuṭikā abhirūpā dassanīyā pāsādikā suparikammakatabhittibhūmikā ārāmapokkharaṇirāmaṇeyyādisampannā muttājālasadisavālikākiṇṇabhūmibhāgā therassa ca vattasampannatāya susammaṭṭhaṅgaṇatādinā bhiyyosomattāya ramaṇīyatarā hutvā tiṭṭhati. So tattha viharanto vipassanaṃ paṭṭhapetvā nacirasseva arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 1.11.47-52) –

“Delightful is my hut”—these are the verses of the Venerable Elder Ramaṇīyakuṭika. What is their origin? It is said that in the time of the Blessed One Padumuttara, he planted wholesome seeds and, wandering among gods and humans, was reborn into a family home in the time of the Blessed One Atthadassī, at the end of eighteen hundred aeons from here. Having reached maturity, he offered the Blessed One a seat worthy of a Buddha. He honored the Blessed One with flowers, paid homage with a fivefold prostration, circumambulated him, and departed. The rest is similar to what was stated in the story of the Elder Añjanavaniya. This, however, is the distinction: having gone forth in the manner described and fulfilled his prior duties, he dwelled in a hut in a certain village dwelling in the Vajjī country. That hut was beautiful, pleasing to the eye, delightful, with well-prepared walls and floors, endowed with the loveliness of a park and a pond, its ground scattered with sand like a net of pearls. And because of the Elder’s accomplished conduct, with its well-swept courtyard and so on, it became even more exceedingly delightful and remained so. Dwelling there, he established insight and soon attained arahantship. Thus, it is said in the Apadāna (Apadāna, Thera, 1.11.47–52):

‘‘Kānanaṃ vanamoggayha, appasaddaṃ nirākulaṃ;

Sīhāsanaṃ mayā dinnaṃ, atthadassissa tādino.

“Having entered a forest grove, silent and undisturbed, I gave a lion-seat to Atthadassī, the Such One.”

‘‘Mālāhatthaṃ gahetvāna, katvā ca naṃ padakkhiṇaṃ;

Satthāraṃ payirupāsitvā, pakkāmiṃ uttarāmukho.

“Holding a garland in my hand, and having circumambulated him, I attended upon the Teacher, and departed facing north.”

‘‘Tena kammena dvipadinda, lokajeṭṭha narāsabha;

Sannibbāpemi attānaṃ, bhavā sabbe samūhatā.

“By that deed, O Lord of bipeds, foremost in the world, noblest of men, I have extinguished myself; all states of being are uprooted.”

‘‘Aṭṭhārasakappasate, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, sīhāsanassidaṃ phalaṃ.

“Eighteen hundred aeons ago, I gave that gift; I do not recall an unhappy destination; this is the fruit of the lion-seat.”

‘‘Ito sattakappasate, sannibbāpakakhattiyo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Seven hundred aeons from here, there will be a warrior king named Sannibbāpaka, endowed with the seven treasures, a wheel-turning monarch of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha’s teaching has been done.”

Arahattaṃ pana patvā there tattha viharante kuṭikāya ramaṇīyabhāvato vihārapekkhakā manussā tato tato āgantvā kuṭiṃ passanti[Pg.167]. Athekadivasaṃ katipayā dhuttajātikā itthiyo tattha gatā kuṭikāya ramaṇīyabhāvaṃ disvā, ‘‘ettha vasanto ayaṃ samaṇo siyā amhehi ākaḍḍhanīyahadayo’’ti adhippāyena – ‘‘ramaṇīyaṃ vo, bhante, vasanaṭṭhānaṃ. Mayampi ramaṇīyarūpā paṭhamayobbane ṭhitā’’ti vatvā itthikuttādīni dassetuṃ ārabhiṃsu. Thero attano vītarāgabhāvaṃ pakāsento ‘‘ramaṇīyā me kuṭikā, saddhādeyyā manoramā’’ti gāthaṃ abhāsi.

However, after the Elder had attained arahantship and was dwelling there, people who came to see the dwelling came from various places to see the hut because of its delightful nature. Then one day, some women of a wanton nature went there and, seeing the delightful nature of the hut, thought, “This ascetic dwelling here might be one whose heart we can attract.” With this intention, they said, “Venerable sir, your dwelling place is delightful. We too are of delightful form, standing in the prime of our youth,” and began to display feminine wiles and so on. The Elder, revealing his state of being free from lust, spoke this verse: “Delightful is my hut, a gift of faith, delightful to the mind.”

58. Tattha ramaṇīyā me kuṭikāti ‘‘ramaṇīyā te, bhante, kuṭikā’’ti yaṃ tumhehi vuttaṃ, taṃ saccaṃ. Ayaṃ mama vasanakuṭikā ramaṇīyā manuññarūpā, sā ca kho saddhādeyyā, ‘‘evarūpāya manāpaṃ katvā pabbajitānaṃ dinnāya idaṃ nāma phalaṃ hotī’’ti kammaphalāni saddahitvā saddhāya dhammacchandena dātabbattā saddhādeyyā, na dhanena nibbattitā. Sayañca tathādinnāni saddhādeyyāni passantānaṃ paribhuñjantānañca mano rametīti manoramā. Saddhādeyyattā eva hi manoramā, saddhādīhi deyyadhammaṃ sakkaccaṃ abhisaṅkharitvā denti, saddhādeyyañca paribhuñjantā sappurisā dāyakassa avisaṃvādanatthampi payogāsayasampannā honti, na tumhehi cintitākārena payogāsayavipannāti adhippāyo. Na me attho kumārīhīti yasmā sabbaso kāmehi vinivattitamānaso ahaṃ, tasmā na me attho kumārīhi. Kappiyakārakakammavasenapi hi mādisānaṃ itthīhi payojanaṃ nāma natthi, pageva rāgavasena, tasmā na me attho kumārīhīti. Kumāriggahaṇañcettha upalakkhaṇaṃ daṭṭhabbaṃ. Mādisassa nāma santike evaṃ paṭipajjāhīti ayuttakārinīhi yāva aparaddhañca tumhehi samānajjhāsayānaṃ purato ayaṃ kiriyā sobheyyāti dassento āha ‘‘yesaṃ attho tahiṃ gacchatha nāriyo’’ti. Tattha yesanti kāmesu avītarāgānaṃ. Atthoti payojanaṃ. Tahinti tattha tesaṃ santikaṃ. Nāriyoti ālapanaṃ. Taṃ sutvā itthiyo maṅkubhūtā pattakkhandhā āgatamaggeneva gatā. Ettha ca ‘‘na me attho kumārīhī’’ti kāmehi anatthikabhāvavacaneneva therena arahattaṃ byākatanti daṭṭhabbaṃ.

58. Here, as for “Delightful is my hut”—that which you said, “Venerable sir, your hut is delightful,” is true. This dwelling hut of mine is delightful and pleasing in appearance. And it is indeed a gift of faith, given out of faith and a desire for the Dhamma, with belief in the results of kamma, thinking, “Having made such a pleasing offering to those who have gone forth, such and such a fruit will accrue.” It was not produced by wealth. And for those who see and partake of such gifts of faith, it delights the mind—thus it is “delightful to the mind” (manoramā). Indeed, it is delightful to the mind precisely because it is a gift of faith. For noble persons, when they partake of a gift of faith—which donors carefully prepare and give with faith and other qualities—they are possessed of appropriate application so as to not disappoint the donor; this is the meaning, not that their efforts and intentions are misguided as you might think. As for “I have no need for maidens”—since my mind is entirely turned away from sensual pleasures, therefore I have no need for maidens. Indeed, for one like me, there is no use for women even in terms of attending to duties, let alone out of lust; therefore, I have no need for maidens. Here, the mention of maidens should be understood as illustrative. For one like me, it is improper to behave thus. Showing that such actions would only be fitting before those of similar disposition to yourselves, even to the point of offense, he says, “Those who have need, go to them, women.” Here, “those” refers to those not rid of lust for sensual pleasures. “Need” means purpose. “There” means to their presence. “Women” is an address. Hearing this, the women, crestfallen and with slumped shoulders, returned the way they came. And here, it should be understood that by declaring, “I have no need for maidens,” the Elder revealed his arahantship through his disinterest in sensual pleasures.

Ramaṇīyakuṭikattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Ramaṇīyakuṭika is concluded.

9. Kosalavihārittheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Kosalavihārī

Saddhāyāhaṃ [Pg.168] pabbajitoti āyasmato kosalavihārittherassa gāthā. Kā uppatti? Ayampi kira padumuttarassa bhagavato kāle kusalabījaṃ ropetvā taṃ taṃ puññaṃ akāsi. Sesaṃ añjanavaniyattheravatthusadisameva. Ayaṃ pana viseso – ayaṃ kira vuttanayena pabbajitvā katapubbakicco kosalaraṭṭhe aññatarasmiṃ gāme ekaṃ upāsakakulaṃ nissāya araññe viharati, taṃ so upāsako rukkhamūle vasantaṃ disvā kuṭikaṃ kāretvā adāsi. Thero kuṭikāyaṃ viharanto āvāsasappāyena samādhānaṃ labhitvā vipassanaṃ ussukkāpetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.11.53-61) –

“Out of faith I went forth” is a verse of the Venerable Elder Kosalavihārī. What is its origin? It is said that he too, in the time of the Blessed One Padumuttara, planted a seed of merit and performed various meritorious deeds. The rest is similar to the story of the Elder Añjanavaniya. Here, however, is the distinction: Having gone forth in the manner described above and completed his prior duties, this elder dwelt in a forest in the Kosala country, relying on a certain lay follower’s family in a village. That lay follower, seeing him dwelling at the foot of a tree, had a small hut built and gave it to him. The Elder, dwelling in the hut, obtained concentration through the suitability of his dwelling, cultivated insight, and before long attained arahantship. Therefore it was said in the Apadāna (Apadāna, Thera 1.11.53–61):

‘‘Himavantassāvidūre, vasāmi paṇṇasanthare;

Ghāsesu gedhamāpanno, seyyasīlo cahaṃ tadā.

“Not far from the Himālaya, I dwelt on a bed of leaves; addicted to food, and then I was of inferior virtue.”

‘‘Khaṇantālukalambāni, biḷālitakkalāni ca;

Kolaṃ bhallātakaṃ billaṃ, āhatvā paṭiyāditaṃ.

“Digging for tubers and stalks, and gathering biḷāli and takkala; Kola, bhallātaka, and billa—having gathered them, I prepared them.”

‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;

Mama saṅkappamaññāya, āgacchi mama santikaṃ.

“Padumuttara, the Knower of the World, the Receiver of Offerings, knowing my intention, came into my presence.”

‘‘Upāgataṃ mahānāgaṃ, devadevaṃ narāsabhaṃ;

Biḷāliṃ paggahetvāna, pattamhi okiriṃ ahaṃ.

“When the Great Nāga, the God of Gods, the Bull Among Men arrived, I took up a biḷāli and poured it into his bowl.”

‘‘Paribhuñji mahāvīro, tosayanto mamaṃ tadā;

Paribhuñjitvāna sabbaññū, imaṃ gāthaṃ abhāsatha.

“The Great Hero partook, pleasing me then; having partaken, the All-Knowing One spoke this verse:”

‘‘Sakaṃ cittaṃ pasādetvā, biḷāliṃ me adā tuvaṃ;

Kappānaṃ satasahassaṃ, duggatiṃ nupapajjasi.

“Having pleased your own mind, you gave me a biḷāli; for a hundred thousand eons, you will not be reborn in a bad state.”

‘‘Carimaṃ vattate mayhaṃ, bhavā sabbe samūhatā;

Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.

“This is my last existence, all states of being are uprooted; I bear this final body in the dispensation of the Perfectly Self-Enlightened One.”

‘‘Catupaññāsito kappe, sumekhaliya savhayo;

Sattaratanasampanno, cakkavattī mahabbalo.

“In the fifty-fourth eon from here, he will be named Sumekhaliya; endowed with the seven treasures, a mighty wheel-turning monarch.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha’s teaching has been fulfilled.”

Arahattaṃ [Pg.169] pana patvā vimuttisukhappaṭisaṃvedanena uppannapītivegena udānento ‘‘saddhāyāhaṃ pabbajito’’ti gāthaṃ abhāsi.

However, having attained arahantship, he uttered this verse as an inspired utterance, impelled by the force of joy that arose from experiencing the bliss of liberation: “Through faith, I went forth.”

59. Tattha saddhāyāti bhagavato vesāliṃ upagamane ānubhāvaṃ disvā, ‘‘ekantaniyyānikaṃ idaṃ sāsanaṃ, tasmā addhā imāya paṭipattiyā jarāmaraṇato muccissāmī’’ti uppannasaddhāvasena pabbajito pabbajjaṃ upagato. Araññe me kuṭikā katāti tassā pabbajjāya anurūpavasena araññe vasato me kuṭikā katā, pabbajjānurūpaṃ āraññako hutvā vūpakaṭṭho viharāmīti dasseti. Tenāha ‘‘appamatto ca ātāpī, sampajāno patissato’’ti. Araññavāsaladdhena kāyavivekena jāgariyaṃ anuyuñjanto tattha satiyā avippavāsena appamatto, āraddhavīriyatāya ātāpī, pubbabhāgiyasatisampajaññapāripūriyā vipassanaṃ vaḍḍhetvā arahattādhigamena paññāsativepullappattiyā accantameva sampajāno patissato viharāmīti attho. Appamattabhāvādikittane cassa idameva aññābyākaraṇaṃ ahosi kosalaraṭṭhe ciranivāsibhāvena pana kosalavihārīti samaññā jātāti.

59. There, “out of faith” means that, upon seeing the majesty of the Blessed One as he approached Vesālī, he thought, “This teaching leads solely to liberation; surely, by following this path, I will be freed from aging and death.” Thus, moved by the faith that arose, he went forth and embraced the monastic life. “A hut was built for me in the wilderness” indicates that, in accordance with his going forth, a hut was built for him in the wilderness, showing that he lived in seclusion suited to his going forth. Hence it is said, “diligent, ardent, clearly comprehending, and mindful.” By means of the solitude of the body obtained through wilderness dwelling, he devoted himself to wakefulness, remaining there undistracted in mindfulness—diligent through unwavering effort, ardent through sustained energy, and, through the perfection of preliminary mindfulness and clear comprehension, developing insight until, through the attainment of arahantship, he attained great fullness of wisdom and mindfulness. Thus, he dwelt as one fully comprehending and ever mindful. The declaration of his diligence and other qualities served as his own announcement of enlightenment. Due to his long residence in the Kosala country, he became known as “the Kosalan dweller.”

Kosalavihārittheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Kosalavihārī is concluded.

10. Sīvalittheragāthāvaṇṇanā

10. The Commentary to the Verses of the Elder Sīvali

Te me ijjhiṃsu saṅkappāti āyasmato sīvalittherassa gāthā. Kā uppatti? Ayampi padumuttarassa bhagavato kāle heṭṭhā vuttanayena vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ lābhīnaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti dasabalaṃ nimantetvā sattāhaṃ satthu bhikkhusaṅghassa ca mahādānaṃ datvā ‘‘bhagavā ahaṃ iminā adhikārakammena aññaṃ sampattiṃ na patthemi, anāgate pana ekabuddhassa sāsane ahampi tumhehi so etadagge ṭhapitabhikkhu viya lābhīnaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anantarāyaṃ disvā – ‘‘ayaṃ te patthanā anāgate gotamabuddhassa santike samijjhissatī’’ti byākaritvā pakkāmi. Sopi [Pg.170] kulaputto yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto vipassībuddhakāle bandhumatīnagarato avidūre ekasmiṃ gāmake paṭisandhiṃ gaṇhi. Tasmiṃ samaye bandhumatīnagaravāsino raññā saddhiṃ sākacchitvā dasabalassa dānaṃ denti. Te ekadivasaṃ sabbeva ekato hutvā dānaṃ dentā ‘‘kiṃ nu kho amhākaṃ dānamukhe natthī’’ti (a. ni. aṭṭha. 1.1.207) madhuñca guḷadadhiñca na addasaṃsu. Te ‘‘yato kutoci āharissāmā’’ti janapadato nagarapavisanamagge purisaṃ ṭhapesuṃ. Tadā esa kulaputto attano gāmato guḷadadhivārakaṃ gahetvā, ‘‘kiñcideva āharissāmī’’ti nagaraṃ gacchanto, ‘‘mukhaṃ dhovitvā dhotahatthapādo pavisissāmī’’ti phāsukaṭṭhānaṃ olokento naṅgalasīsamattaṃ nimmakkhikaṃ daṇḍakamadhuṃ disvā ‘‘puññena me idaṃ uppanna’’nti gahetvā nagaraṃ pāvisi. Nāgarehi ṭhapitapuriso taṃ disvā, ‘‘bho purisa, kassimaṃ āharasī’’ti pucchi. ‘‘Na kassaci, sāmi, vikkiṇituṃ pana me idaṃ ābhata’’nti. ‘‘Tena hi, bho, idaṃ kahāpaṇaṃ gahetvā etaṃ madhuñca guḷadadhiñca dehī’’ti. So cintesi – ‘‘idaṃ na bahumūlaṃ, ayañca ekappahāreneva bahuṃ deti, vīmaṃsituṃ vaṭṭatī’’ti. Tato naṃ ‘‘nāhaṃ ekena kahāpaṇena demī’’ti āha. ‘‘Yadi evaṃ dve gahetvā dehī’’ti. ‘‘Dvīhipi na demī’’ti. Etenupāyena vaḍḍhetvā sahassaṃ pāpuṇi.

“These wishes of mine were fulfilled,” so said the verse of the Venerable Sīvali Thera. What is the origin? In the time of the Blessed One Padumuttara, he too, following the previously mentioned manner, went to the monastery, stood at the edge of the assembly listening to the Dhamma, and saw the Teacher appointing one monk as the foremost among those who receive offerings. Thinking, “It is fitting for me too to become like that in the future,” he invited the Ten-Powered One and for seven days gave a great offering to the Teacher and the community of monks. Then he made this aspiration: “Venerable One, I do not seek any other attainment through this meritorious deed, but in the future, in the dispensation of a Buddha, may I too become the foremost among those who receive offerings, just like that monk you appointed to that foremost position.” The Teacher, seeing no obstacles, declared, “This aspiration of yours will succeed in the future in the presence of the Buddha Gotama,” and then departed. That clansman, having done good deeds throughout his life, wandered among gods and humans until, in the time of the Buddha Vipassī, he was reborn in a village not far from the city of Bandhumatī. At that time, the citizens of Bandhumatī, after conversing with the king, were giving offerings to the Ten-Powered One. One day, as they all gathered to give alms, they thought, “What is lacking in our offering?” and realized they lacked honey, and molasses and curd. They decided, “We must fetch some from somewhere,” and stationed a man on the road leading into the city from the countryside. At that time, this clansman, carrying a pot of molasses and curd from his village, thought, “I will bring something,” and as he approached the city, he considered, “I should wash my face and hands before entering.” While looking for a suitable spot, he saw a honeycomb on a branch as big as a plowshare, free from flies. Thinking, “This has appeared due to my merit,” he took it and entered the city. The man stationed by the city saw him and asked, “Sir, for whom are you bringing this?” “For no one, lord, but I have brought this to sell.” “Then, good sir, take this kahapana and give me this honey, and the molasses and curd.” The clansman thought, “This is not of great value, yet he offers much at once—it is worth testing.” So he said, “I will not give it for one kahapana.” “Then take two and give it.” “I will not give it even for two.” By this method, the price increased until it reached a thousand.

So cintesi – ‘‘ativaḍḍhituṃ na vaṭṭati, hotu tāva iminā kattabbakiccaṃ pucchissāmī’’ti. Atha naṃ āha – ‘‘idaṃ na bahuṃ agghanakaṃ, tvañca bahuṃ desi, kena kammena idaṃ gaṇhāsī’’ti. ‘‘Idha, bho, nagaravāsino raññā saddhiṃ paṭivirujjhitvā vipassīdasabalassa dānaṃ dentā idaṃ dvayaṃ dānamukhe apassantā pariyesanti, sace idaṃ dvayaṃ na labhissanti, nāgarānaṃ parājayo bhavissati, tasmā sahassaṃ katvā gaṇhāmī’’ti. ‘‘Kiṃ panetaṃ nāgarānameva vaṭṭati, aññesaṃ dātuṃ na vaṭṭatī’’ti. ‘‘Yassa kassaci dātuṃ avāritameta’’nti. ‘‘Atthi pana koci nāgarānaṃ dāne ekadivasaṃ sahassaṃ dātā’’ti? ‘‘Natthi, sammā’’ti. ‘‘Imesaṃ pana dvinnaṃ sahassagghanakabhāvaṃ jānāsī’’ti? ‘‘Āma, jānāmī’’ti. ‘‘Tena hi gaccha, nāgarānaṃ ācikkha ‘eko puriso imāni dve mūlena na deti sahattheneva dātukāmo, tumhe imesaṃ dvinnaṃ kāraṇā [Pg.171] nibbitakkā hothā’ti, tvaṃ pana me imasmiṃ dānamukhe jeṭṭhakabhāvassa kāyasakkhī hohī’’ti. So paribbayatthaṃ gahitamāsakena pañcakaṭukaṃ gahetvā cuṇṇaṃ katvā dadhito kañjiyaṃ gahetvā tattha madhupaṭalaṃ pīḷetvā pañcakaṭukacuṇṇena yojetvā ekasmiṃ paduminipatte pakkhipitvā taṃ saṃvidahitvā ādāya dasabalassa avidūraṭṭhāne nisīdi mahājanena āhariyamānassa sakkārassa avidūre attano pattavāraṃ olokayamāno, so okāsaṃ ñatvā satthu santikaṃ gantvā bhagavā ayaṃ uppannaduggatapaṇṇākāro, imaṃ me anukampaṃ paṭicca paṭiggaṇhathāti. Satthā tassa anukampaṃ paṭicca catumahārājadattiyena selamayapattena taṃ paṭiggahetvā yathā aṭṭhasaṭṭhiyā bhikkhusatasahassassa diyyamānaṃ na khīyati, evaṃ adhiṭṭhāsi. So kulaputto niṭṭhitabhattakiccaṃ bhagavantaṃ abhivādetvā ekamantaṃ ṭhito āha – ‘‘diṭṭho me, bhagavā, ajja bandhumatīnagaravāsikehi tumhākaṃ sakkāro āhariyamāno, ahampi imassa kammassa nissandena nibbattanibbattabhave lābhaggayasaggappatto bhaveyya’’nti (a. ni. aṭṭha. 1.1.207). Satthā, ‘‘evaṃ hotu, kulaputtā’’ti vatvā tassa ca nagaravāsīnañca bhattānumodanaṃ katvā pakkāmi.

He thought, “It is not proper to increase it greatly. Let me first ask what needs to be done with it.” Then he said to him, “This is not of great value, yet you give so much. For what purpose are you acquiring this?” “Here, sir, the city-dwellers, competing with the king, are giving alms to Vipassī, the Ten-Powered One. Not seeing these two items among the offerings, they are searching for them. If they do not obtain these two, the city-dwellers will be defeated. Therefore, I take them for a thousand.” “But is this only suitable for the city-dwellers? Is it not proper to give to others?” “It is unrestricted to give to anyone.” “Is there anyone among the city-dwellers who gives a thousand in a single day for a gift?” “No, sir.” “Do you know the value of these two to be worth a thousand?” “Yes, I know.” “Then go, inform the city-dwellers: ‘One man does not give these two for their price but wishes to give them with his own hand. You, because of these two, should be free from worry.’ But you must be a bodily witness for me as the foremost in this act of giving.” With a māsaka coin he had obtained for his provisions, he took five pungent spices, ground them, and taking curd-gruel, he pressed a honeycomb into it, mixed it with the ground pungent spices, placed it in a single lotus leaf, prepared it, and took it. Sitting not far from the Ten-Powered One, he watched his own turn for the alms bowl from a distance as the great crowd brought offerings. Knowing the opportunity, he approached the Teacher and said, “Venerable sir, this humble offering has arisen; out of compassion for me, please accept this.” Out of compassion for him, the Teacher accepted it with the stone bowl given by the Four Great Kings. He resolved that it would not diminish even if given to sixty-eight hundred thousand monks. That clansman, having completed the meal, paid homage to the Blessed One and stood to one side, saying, “Venerable sir, today I saw the city-dwellers of Bandhumatī bringing offerings to you. May I, too, through the result of this deed, attain the foremost position in gains and fame in life after life.” The Teacher said, “So be it, clansman,” and after giving a blessing of thanks for the meal to him and the city-dwellers, he departed.

Sopi kulaputto yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde suppavāsāya rājadhītāya kucchimhi paṭisandhiṃ gaṇhi. Paṭisandhiggahaṇato paṭṭhāya sāyaṃ pātañca paṇṇākārasatāni sakaṭenādāya suppavāsāya upanīyanti. Atha naṃ puññavīmaṃsanatthaṃ hatthena bījapacchiṃ phusāpenti. Ekekabījato salākasatampi salākasahassampi niggacchati. Ekekakarīsakhette paṇṇāsampi saṭṭhipi sakaṭappamāṇāni uppajjanti. Koṭṭhe pūraṇakālepi koṭṭhadvāraṃ hatthena phusāpenti. Rājadhītāya puññena gaṇhantānaṃ gahitagahitaṭṭhānaṃ puna pūrati. Paripuṇṇabhattabhājanatopi ‘‘rājadhītāya puñña’’nti vatvā yassa kassaci dentānaṃ yāva na ukkaḍḍhanti, na tāva bhattaṃ khīyati, dārake kucchigateyeva sattavassāni atikkamiṃsu.

That clansman, having performed meritorious deeds throughout his life and wandering among gods and humans, in this Buddha's dispensation, took rebirth in the womb of Suppavāsā, the king's daughter. From the moment of conception, every morning and evening, hundreds of tributes were brought to Suppavāsā by cart. Then, to examine her merit, they had her touch a seed basket with her hand. From each single seed, a hundred or even a thousand sprouts would emerge. In each karīsa of field, fifty or sixty cartloads of produce would arise. Even when filling the storehouse, they had her touch the storehouse door with her hand. By the merit of the king's daughter, the places from which they took would refill. Even from a full food bowl, saying, "This is by the merit of the king's daughter," when giving to anyone, the food would not diminish until they stopped taking from it. While the child was in the womb, seven years passed.

Gabbhe [Pg.172] pana paripakke sattāhaṃ mahādukkhaṃ anubhosi. Sā sāmikaṃ āmantetvā, ‘‘pure maraṇā jīvamānāva dānaṃ dassāmī’’ti satthu santikaṃ pesesi – ‘‘gaccha, imaṃ pavattiṃ satthu ārocetvā satthāraṃ nimantehi, yañca satthā vadeti, taṃ sādhukaṃ upalakkhetvā āgantvā mayhaṃ kathehī’’ti. So gantvā tassā sāsanaṃ bhagavato ārocesi. Satthā, ‘‘sukhinī hotu suppavāsā koliyadhītā arogā, arogaṃ puttaṃ vijāyatū’’ti (udā. 18) āha. Rājā taṃ sutvā bhagavantaṃ abhivādetvā attano gāmābhimukho pāyāsi. Tassa pure āgamanāyeva suppavāsāya kucchito dhamakaraṇā udakaṃ viya gabbho nikkhami, parivāretvā nisinnajano assumukhova hasituṃ āraddho tuṭṭhapahaṭṭho mahājano rañño sāsanaṃ ārocetuṃ agamāsi.

Then, when the fetus was fully developed, she endured great suffering for seven days. She called her husband and said, "Before I die, while still alive, I wish to give alms." She sent him to the Teacher with the message: "Go, inform the Teacher of this matter and invite the Teacher. Whatever the Teacher says, note it carefully, return, and tell me." He went and conveyed her message to the Blessed One. The Teacher said, "May Suppavāsā, the Koliyan daughter, be happy and free from disease; may she give birth to a healthy child." Hearing this, the king paid homage to the Blessed One and set out toward his village. Even before his arrival, the child came forth from Suppavāsā's womb like water from a water-strainer. The people gathered around her, their faces wet with tears, began to laugh joyfully. Greatly delighted, a large crowd went to inform the king of the news.

Rājā tesaṃ āgamanaṃ disvāva, ‘‘dasabalena kathitakathā nipphannā bhavissati maññe’’ti cintesi. So āgantvā satthu sāsanaṃ rājadhītāya ārocesi. Rājadhītā tayā nimantitaṃ jīvitabhattameva maṅgalabhattaṃ bhavissati, gaccha sattāhaṃ dasabalaṃ nimantehīti. Rājā tathā akāsi. Sattāhaṃ buddhappamukhassa saṅghassa mahādānaṃ pavattayiṃsu. Dārako sabbesaṃ ñātīnaṃ santattaṃ cittaṃ nibbāpento jātoti sīvalidārakotvevassa nāmaṃ akaṃsu. So sattavassāni gabbhe vasitattā jātakālato paṭṭhāya sabbakammakkhamo ahosi. Dhammasenāpati sāriputto sattame divase tena saddhiṃ kathāsallāpaṃ akāsi. Satthāpi dhammapade gāthaṃ abhāsi –

The king, seeing their arrival, thought, "I believe the words spoken by the Ten-Powered One will be fulfilled." He went and announced the Teacher's message to the princess. The princess said, "The meal for my life for which you invited him will now be an auspicious meal. Go, invite the Ten-Powered One for seven days." The king did so. For seven days, they provided a great alms-giving to the Sangha headed by the Buddha. Because the child was born cooling the heated minds of all his relatives, they gave him the name Sīvalidāraka. Having stayed in the womb for seven years, from the time of his birth he was capable of all tasks. On the seventh day, the General of the Dhamma, Sāriputta, engaged in conversation with him. The Teacher also spoke a verse from the Dhammapada:

‘‘Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 414);

“He who has overcome this miry path, this difficult saṃsāra and delusion; who has crossed over, gone to the far shore, is meditative, free from agitation, and without doubt; who, without clinging, is extinguished—him I call a brahmin.”

Atha naṃ thero evamāha – ‘‘kiṃ pana tayā evarūpaṃ dukkharāsiṃ anubhavitvā pabbajituṃ na vaṭṭatī’’ti? ‘‘Labhamāno pabbajeyyaṃ, bhante’’ti. Suppavāsā naṃ dārakaṃ therena saddhiṃ kathentaṃ disvā ‘‘kiṃ nu kho me putto dhammasenāpatinā saddhiṃ kathetī’’ti theraṃ upasaṅkamitvā pucchi – ‘‘mayhaṃ putto tumhehi saddhiṃ kiṃ katheti, bhante’’ti? ‘‘Attanā anubhūtaṃ gabbhavāsadukkhaṃ kathetvā, ‘tumhehi anuññāto pabbajissāmī’ti vadatī’’ti. ‘‘Sādhu[Pg.173], bhante, pabbājetha na’’nti. Thero taṃ vihāraṃ netvā tacapañcakakammaṭṭhānaṃ datvā pabbājento ‘‘sīvali, na tuyhaṃ aññena ovādena kammaṃ atthi, tayā satta vassāni anubhūtadukkhameva paccavekkhāhī’’ti. ‘‘Bhante, pabbājanameva tumhākaṃ bhāro, yaṃ pana mayā kātuṃ sakkā, tamahaṃ jānissāmī’’ti. So pana paṭhamakesavaṭṭiyā ohāraṇakkhaṇeyeva sotāpattiphale patiṭṭhāsi, dutiyāya ohāraṇakkhaṇe sakadāgāmiphale, tatiyāya anāgāmiphale sabbesaṃyeva pana kesānaṃ oropanañca arahattasacchikiriyā ca apacchā apurimā ahosi. Tassa pabbajitadivasato paṭṭhāya bhikkhusaṅghassa cattāro paccayā yāvaticchakaṃ uppajjanti. Evaṃ ettha vatthu samuṭṭhitaṃ.

Then the elder said to him, "After experiencing such a mass of suffering, is it not proper for you to go forth?" "If I may, venerable sir, I would go forth." Suppavāsā, seeing her son conversing with the elder, thought, "What is my son discussing with the General of the Dhamma?" She approached the elder and asked, "Venerable sir, what is my son discussing with you?" "He is recounting the suffering of dwelling in the womb that he himself experienced and says, ‘If permitted by you, I will go forth.’" "Good, venerable sir, please ordain him." The elder took him to the monastery, gave him the meditation subject on the five parts of the body ending with skin, and while ordaining him said, "Sīvali, you have no need for other instruction. You should reflect only on the suffering you have experienced for seven years." "Venerable sir, ordaining me is your responsibility. As for what I am able to do, that I myself will know." Then, at the very moment the first lock of hair was removed, he was established in the fruit of stream-entry; at the moment the second was removed, in the fruit of once-returning; at the third, in the fruit of non-returning. The removal of all his hair and the realization of arahantship occurred simultaneously. From the day of his ordination onward, the four requisites arose for the community of monks to the extent desired. Thus the story arose in this context.

Aparabhāge satthā sāvatthiṃ agamāsi. Thero satthāraṃ abhivādetvā, ‘‘bhante, mayhaṃ puññaṃ vīmaṃsissāmi, pañca me bhikkhusatāni dethā’’ti āha. ‘‘Gaṇha sīvalī’’ti. So pañcasate bhikkhū gahetvā himavantābhimukhaṃ gacchanto aṭavimaggaṃ gacchati, tassa paṭhamaṃ diṭṭhanigrodhe adhivatthā devatā sattadivasāni dānaṃ adāsi. Iti so –

Later, the Teacher went to Sāvatthī. The Elder, having paid homage to the Teacher, said, "Venerable Sir, I will test my merit; please give me five hundred monks." "Take them, Sīvalī." Taking five hundred monks, he set out toward the Himalayas, traveling along a forest path. A deity dwelling in the first banyan tree he saw gave alms for seven days. Thus he—

‘‘Nigrodhaṃ paṭhamaṃ passi, dutiyaṃ paṇḍavapabbataṃ;

Tatiyaṃ aciravatiyaṃ, catutthaṃ varasāgaraṃ.

“First, he saw the Nigrodha, second, the Paṇḍava mountain; third, the Aciravatī river, fourth, the great ocean.

‘‘Pañcamaṃ himavantaṃ so, chaṭṭhaṃ chaddantupāgami;

Sattamaṃ gandhamādanaṃ, aṭṭhamaṃ atha revata’’nti.

“Fifth, he went to the Himavanta, sixth, he approached Chaddanta; seventh, Gandhamādana, and eighth, then, Revata.”

Sabbaṭṭhānesu satta satta divasāneva dānaṃ adaṃsu. Gandhamādanapabbate pana nāgadattadevarājā nāma sattasu divasesu ekadivase khīrapiṇḍapātaṃ adāsi, ekadivase sappipiṇḍapātaṃ. Bhikkhusaṅgho āha – ‘‘imassa devarañño neva dhenuyo duyhamānā paññāyanti, na dadhinimmathanaṃ, kuto te devarāja idaṃ uppajjatī’’ti. ‘‘Bhante kassapadasabalassa kāle khīrasalākabhattadānassetaṃ phala’’nti devarājā āha. Aparabhāge satthā khadiravaniyarevatassa paccuggamanaṃ aṭṭhuppattiṃ katvā theraṃ attano sāsane lābhaggayasaggappattānaṃ aggaṭṭhāne ṭhapesi.

In all these places, they gave alms for seven days each. On Gandhamādana mountain, the divine king named Nāgadatta gave an alms-meal of milk-rice on one of the seven days, and an alms-meal of ghee on another. The community of monks asked, "For this divine king, neither cows being milked nor the churning of curds is apparent—so from where does this arise for you, O divine king?" The divine king replied, "Venerable sirs, this is the fruit of offering ticket-food with milk-rice during the time of Kassapa, the Ten-Powered One." Later, the Teacher, having made the occasion of Revata of the Khadira Forest coming to meet him the origin of a story, placed the Elder in the foremost position among those in his dispensation who had attained the highest gain and renown.

Evaṃ lābhaggayasaggappattassa pana imassa therassa arahattappattiṃ ekacce ācariyā evaṃ vadanti – ‘‘heṭṭhā vuttanayena dhammasenāpatinā ovāde dinne yaṃ [Pg.174] mayā kātuṃ sakkā, tamahaṃ jānissāmīti pabbajitvā vipassanākammaṭṭhānaṃ gahetvā taṃ divasaṃyeva aññataraṃ vivittaṃ kuṭikaṃ disvā taṃ pavisitvā mātukucchismiṃ satta vassāni attanā anubhūtaṃ dukkhaṃ anussaritvā tadanusārena atītānāgate tassa avekkhantassa ādittā viya tayo bhavā upaṭṭhahiṃsu. Ñāṇassa paripākaṃ gatattā vipassanāvīthiṃ otari, tāvadeva maggappaṭipāṭiyā sabbepi āsave khepento arahattaṃ pāpuṇī’’ti. Ubhayathāpi therassa arahattappattiyeva pakāsitā. Thero pana pabhinnapaṭisambhido chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.12.31-39) –

Now, regarding the attainment of arahantship by this elder who had reached the highest gain and fame, some teachers say this: "When the General of the Dhamma gave him advice in the manner previously mentioned, he thought, 'I will know what I am capable of doing.' After going forth, he took up the meditation subject of insight. On that very day, seeing a secluded hut, he entered it and recollected the suffering he himself had endured for seven years in his mother’s womb. As he contemplated the past and future in accordance with that recollection, the three realms of existence appeared to him as if ablaze. Because his knowledge had matured, he entered the path of insight and, progressing through the stages of the path, eradicated all the corruptions and attained arahantship." In both accounts, the elder’s attainment of arahantship is made known. The elder possessed the analytical knowledges and the sixfold direct knowledge. Thus it was said by him in the Apadāna:

‘‘Varuṇo nāma nāmena, devarājā ahaṃ tadā;

Upaṭṭhahesiṃ sambuddhaṃ, sayoggabalavāhano.

By the name Varuṇa, I was then a king of the devas; I attended upon the Sambuddha, with my vehicles, forces, and mounts.

‘‘Nibbute lokanāthamhi, atthadassīnaruttame;

Tūriyaṃ sabbamādāya, agamaṃ bodhimuttamaṃ.

When the Lord of the World, the seer of the true meaning, the foremost of men, had attained Nibbāna, I took all the musical instruments and went to the supreme Bodhi tree.

‘‘Vāditena ca naccena, sammatāḷasamāhito;

Sammukhā viya sambuddhaṃ, upaṭṭhiṃ bodhimuttamaṃ.

With music and dance, composed and in rhythmic time, as if in the very presence of the Sambuddha, I attended upon the supreme Bodhi tree.

‘‘Upaṭṭhahitvā taṃ bodhiṃ, dharaṇīruhapādapaṃ;

Pallaṅkaṃ ābhujitvāna, tattha kālaṅkato ahaṃ.

Having attended to that Bodhi tree, a tree growing from the earth, I sat cross-legged and there I passed away.

‘‘Sakakammābhiraddhohaṃ, pasanno bodhimuttame;

Tena cittappasādena, nimmānaṃ upapajjahaṃ.

Delighting in my own kamma, with serene faith in the supreme Bodhi, through that confidence of mind, I was reborn in the Nimmāna heaven.

‘‘Saṭṭhitūriyasahassāni, parivārenti maṃ sadā;

Manussesu ca devesu, vattamānaṃ bhavābhave.

Sixty thousand musical instruments always surrounded me, as I fared through existence after existence among humans and devas.

‘‘Tividhaggī nibbutā mayhaṃ, bhavā sabbe samūhatā;

Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.

My threefold fires are extinguished, all forms of existence are eradicated; I bear this final body in the dispensation of the Perfectly Enlightened Buddha.

‘‘Subāhū nāma nāmena, catuttiṃsāsu khattiyā;

Sattaratanasampannā, pañcakappasate ito.

Five hundred aeons ago, there were thirty-four khattiyas by the name of Subāhu, all endowed with the seven treasures.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Arahattaṃ [Pg.175] pana patvā vimuttisukhapaṭisaṃvedanena pītivegena udānento ‘‘te me ijjhiṃsu saṅkappā’’ti gāthaṃ abhāsi.

Then, having attained Arahantship, while experiencing the bliss of liberation, with an upsurge of joy he uttered this inspired verse: 'My aspirations have succeeded.'

60. Tattha te me ijjhiṃsu saṅkappā, yadattho pāvisiṃ kuṭiṃ, vijjāvimuttiṃ paccesanti ye pubbe mayā kāmasaṅkappādīnaṃ samucchedakarā nekkhammasaṅkappādayo abhipatthitāyeva ‘‘kadā nu khvāhaṃ tadāyatanaṃ upasampajja viharissāmi, yadariyā etarahi upasampajja viharantī’’ti, vimuttādhippāyasaññitā vimuttiṃ uddissa saṅkappā manorathā abhiṇhaso appamattā yadattho yaṃpayojano yesaṃ nipphādanatthaṃ kuṭiṃ suññāgāraṃ vipassituṃ pāvisiṃ tisso vijjā phalavimuttiñca paccesanto, gavesanto te me ijjhiṃsu te sabbeva idāni mayhaṃ ijjhiṃsu samijjhiṃsu, nipphannakusalasaṅkappo paripuṇṇamanoratho jātoti attho. Tesaṃ samiddhabhāvaṃ dassetuṃ ‘‘mānānusayamujjaha’’nti vuttaṃ. Yasmā mānānusayamujjahaṃ pajahiṃ samucchindiṃ, tasmā te me saṅkappā ijjhiṃsūti yojanā. Mānānusaye hi pahīne appahīno nāma anusayo natthi, arahattañca adhigatameva hotīti mānānusayappahānaṃ yathāvuttasaṅkappasamiddhiyā kāraṇaṃ katvā vuttaṃ.

60. Therein, 'my aspirations were fulfilled'—the purpose for which I entered the hut, attaining knowledge and liberation. Those aspirations for renunciation and the like, which counteract sensual thoughts and the like, were previously wished for by me with the thought: 'When, indeed, shall I attain and dwell in that sphere which the noble ones now attain and dwell in?' These thoughts and aspirations, known as having liberation as their aim, were constantly and diligently directed towards liberation. For the sake of that purpose, for the sake of whose accomplishment I entered the hut, the empty dwelling, to practice insight, seeking and attaining the three knowledges and the fruit of liberation—all those aspirations of mine were fulfilled. They have all now succeeded for me, come to fruition. The meaning is that my wholesome aspirations have been accomplished and my heart's desire completely fulfilled. To show their successful fulfillment, it is said: 'abandoning the underlying tendency to conceit.' The connection is as follows: 'Because I abandoned, I eradicated the underlying tendency to conceit, therefore my aspirations were fulfilled.' For when the underlying tendency to conceit is abandoned, there is no underlying tendency that remains unabandoned, and Arahantship itself is attained. Thus, the abandoning of the underlying tendency to conceit is stated as the cause for the fulfillment of the aspirations as described.

Sīvalittheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sīvali is concluded.

Chaṭṭhavaggavaṇṇanā niṭṭhitā.

The commentary on the sixth chapter is concluded.

7. Sattamavaggo

7. The Seventh Chapter

1. Vappattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Vappa

Passati passoti āyasmato vappattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patto ‘‘asuko ca asuko ca thero satthu paṭhamaṃ dhammapaṭiggāhakā ahesu’’nti thomanaṃ sutvā bhagavantaṃ upasaṅkamitvā patthanaṃ paṭṭhapesi – ‘‘ahampi bhagavā anāgate tādisassa sammāsambuddhassa paṭhamaṃ dhammapaṭiggāhakānaṃ aññataro bhaveyya’’nti, satthu [Pg.176] santike saraṇagamanañca pavedesi. So yāvajīvaṃ puññāni katvā tato cuto devamanussesuyeva saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ vāseṭṭhassa nāma brāhmaṇassa putto hutvā nibbatti, vappotissa nāmaṃ ahosi. So asitena isinā ‘‘siddhatthakumāro sabbaññū bhavissatī’’ti byākato koṇḍaññappamukhehi brāhmaṇaputtehi saddhiṃ gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā ‘‘tasmiṃ sabbaññutaṃ patte tassa santike dhammaṃ sutvā amataṃ pāpuṇissāmī’’ti uruvelāyaṃ viharantaṃ mahāsattaṃ chabbassāni padhānaṃ padahantaṃ upaṭṭhahitvā oḷārikāhāraparibhogena nibbijjitvā isipatanaṃ gato. Abhisambujjhitvā satthārā sattasattāhāni vītināmetvā isipatanaṃ gantvā dhammacakke pavattite pāṭipadadivase sotāpattiphale patiṭṭhito pañcamiyaṃ pakkhassa aññāsikoṇḍaññādīhi saddhiṃ arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.20-30) –

'The seer sees'—this is the verse of the venerable Elder Vappa. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was reborn in a family home in the city of Haṃsavatī. Having come of age, he heard the praise that 'such and such an elder was the first to receive the Dhamma from the Teacher.' Approaching the Blessed One, he made an aspiration: 'May I too, in the future, be one of the first to receive the Dhamma from such a Perfectly Enlightened Buddha!' He also declared his going for refuge in the Teacher's presence. Having performed meritorious deeds throughout his life, he passed away from there and wandered only among devas and humans. In this Buddha-era, he was reborn in Kapilavatthu as the son of a brahmin named Vāseṭṭha, and his name was Vappa. When the sage Asita prophesied, 'Prince Siddhattha will become the All-Knowing One,' he, together with the brahmin youths led by Koṇḍañña, abandoned the household life and went forth into the ascetic life. Thinking, 'When he attains omniscience, I will hear the Dhamma in his presence and attain the deathless,' he attended upon the Great Being for six years as he strove at Uruvelā. But becoming disenchanted with the consumption of coarse food, he went to Isipatana. After the Teacher attained perfect enlightenment and spent seven weeks, he went to Isipatana. When the Wheel of Dhamma was set in motion, on the first day of the lunar fortnight, he was established in the fruit of stream-entry. On the fifth day of the fortnight, together with Aññāsikoṇḍañña and the others, he attained Arahantship. Thus it is said in the Apadāna:

‘‘Ubhinnaṃ devarājūnaṃ, saṅgāmo samupaṭṭhito;

Ahosi samupabyūḷho, mahāghoso avattatha.

A battle between the two kings of the devas was imminent; the forces were arrayed, and a great clamor arose.

‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;

Antalikkhe ṭhito satthā, saṃvejesi mahājanaṃ.

Padumuttara, the Knower of the World, the Recipient of Offerings, the Teacher, standing in the sky, stirred the great multitude.

‘‘Sabbe devā attamanā, nikkhittakavacāvudhā;

Sambuddhaṃ abhivādetvā, ekaggāsiṃsu tāvade.

All the devas, being delighted, laid aside their armor and weapons; having paid homage to the Sambuddha, they became one-pointed at that moment.

‘‘Mayhaṃ saṅkappamaññāya, vācāsabhimudīrayi;

Anukampako lokavidū, nibbāpesi mahājanaṃ.

Knowing my aspiration, he uttered speech; the compassionate Knower of the World pacified the great multitude.

‘‘Paduṭṭhacitto manujo, ekapāṇaṃ viheṭhayaṃ;

Tena cittappadosena, apāyaṃ upapajjati.

A person with a malicious mind, who harms even a single living being, is reborn in a state of misery due to that corruption of mind.

‘‘Saṅgāmasīse nāgova, bahū pāṇe viheṭhayaṃ;

Nibbāpetha sakaṃ cittaṃ, mā haññittho punappunaṃ.

You are like an elephant at the head of a battle, harming many beings. Pacify your own minds; do not be slain again and again.

‘‘Dvinnampi yakkharājūnaṃ, senā sā vimhitā ahu;

Saraṇañca upāgacchuṃ, lokajeṭṭhaṃ sutādinaṃ.

The armies of both yaksha kings were astonished; they went for refuge to the foremost in the world, him of great renown.

‘‘Saññāpetvāna janataṃ, padamuddhari cakkhumā;

Pekkhamānova devehi, pakkāmi uttarāmukho.

Having instructed the multitude, the One with Vision lifted his foot; while being watched by the devas, he departed facing north.

‘‘Paṭhamaṃ [Pg.177] saraṇaṃ gacchiṃ, dvipadindassa tādino;

Kappānaṃ satasahassaṃ, duggatiṃ nupapajjahaṃ.

I first went for refuge to the leader of bipeds, the steadfast one; for a hundred thousand aeons, I was not reborn in a woeful state.

‘‘Mahādundubhināmā ca, soḷasāsuṃ rathesabhā;

Tiṃsakappasahassamhi, rājāno cakkavattino.

And by the name Mahādundubhi, there were sixteen chariot-lords; for thirty thousand aeons, they were wheel-turning kings.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā attanā paṭiladdhasampattiṃ paccavekkhaṇamukhena satthu guṇamahantataṃ paccavekkhitvā ‘‘īdisaṃ nāma satthāraṃ bāhulikādivādena samudācarimha. Aho puthujjanabhāvo nāma andhakaraṇo acakkhukaraṇo ariyabhāvoyeva cakkhukaraṇo’’ti dassento ‘‘passati passo’’ti gāthaṃ abhāsi.

Then, having attained Arahantship, by way of reflecting on the accomplishment he had personally gained, he contemplated the greatness of the Teacher's qualities. To show his thought—'We treated such a Teacher with accusations of living in abundance and the like. Oh, the state of a worldling is blinding, it makes one eyeless; only the noble state creates vision!'—he uttered the verse: 'The seer sees.'

61. Tattha passati passoti passati sammādiṭṭhiyā dhamme aviparītaṃ jānāti bujjhatīti passo, dassanasampanno ariyo, so passantaṃ aviparītadassāviṃ ‘‘ayaṃ aviparītadassāvī’’ti passati paññācakkhunā dhammādhammaṃ yathāsabhāvato jānāti. Na kevalaṃ passantameva, atha kho apassantañca passati, yo paññācakkhuvirahito dhamme yathāsabhāvato na passati, tampi apassantaṃ puthujjanaṃ ‘‘andho vatāyaṃ bhavaṃ acakkhuko’’ti attano paññācakkhunā passati. Apassanto apassantaṃ, passantañca na passatīti apassanto paññācakkhurahito andhabālo tādisaṃ andhabālaṃ ayaṃ dhammādhammaṃ yathāsabhāvato na passatīti yathā apassantaṃ na passati na jānāti, evaṃ attano paññācakkhunā dhammādhammaṃ yathāsabhāvato passantañca paṇḍitaṃ ‘‘ayaṃ evaṃvidho’’ti na passati na jānāti, tasmā ahampi pubbe dassanarahito sakalaṃ ñeyyaṃ hatthāmalakaṃ viya passantaṃ bhagavantaṃ apassantampi pūraṇādiṃ yathāsabhāvato na passiṃ, idāni pana buddhānubhāvena sampanno ubhayepi yathāsabhāvato passāmīti sevitabbāsevitabbesu attano aviparītapaṭipattiṃ dasseti.

61. Therein, 'he sees' means that with right view he sees, knows, and understands the Dhamma without distortion; thus, he is a seer. The noble one, accomplished in seeing, perceives one who sees without distortion, thinking, 'This one sees without distortion,' and with the eye of wisdom, he knows Dhamma and non-Dhamma according to their true nature. He sees not only the one who sees, but he also sees the one who does not see. The ordinary person who is devoid of the eye of wisdom and does not see the Dhamma according to its true nature—he sees even that one who does not see with his own eye of wisdom, thinking, 'Alas, this one is blind, without an eye.' One who does not see does not see another who does not see, nor does he see one who sees. This means that one who does not see, being a blind fool devoid of the eye of wisdom, just as he does not see or know another who does not see—that is, a similar blind fool who does not see Dhamma and non-Dhamma according to their true nature—so too, he does not see or know the wise one who, with his own eye of wisdom, sees Dhamma and non-Dhamma according to their true nature, thinking, 'This one is of such a kind.' Therefore, I too, formerly being without sight, did not see the Blessed One—who sees all that is to be known as clearly as a myrobalan fruit in the palm of the hand—nor did I see Pūraṇa and others according to their true nature. But now, endowed with the Buddha's power, I see both according to their true nature. Thus, he shows his own undistorted practice in regard to what should and should not be cultivated.

Vappattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vappa is concluded.

2. Vajjiputtattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Vajjiputta

Ekakā [Pg.178] mayaṃ araññeti āyasmato vajjiputtattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito ekanavute kappe vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ vipassiṃ bhagavantaṃ disvā pasannamānaso nāgapupphakesarehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde amaccakule nibbatti, vajjiputtotissa nāmaṃ ahosi. So bhagavato vesāligamane buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā katapubbakicco kammaṭṭhānaṃ gahetvā vesāliyā avidūre aññatarasmiṃ vanasaṇḍe viharati. Tena ca samayena vesāliyaṃ ussavo ahosi. Tattha tattha naccagītavāditaṃ pavattati, mahājano haṭṭhatuṭṭho ussavasampattiṃ paccanubhoti, taṃ sutvā so bhikkhu ayoniso ummujjanto vivekaṃ vajjamāno kammaṭṭhānaṃ vissajjetvā attano anabhiratiṃ pakāsento –

“Alone we dwell in the wilderness”—this is a verse of the Venerable Elder Vajjiputta. What is its origin? This elder, too, had performed meritorious deeds under former Buddhas, accumulating merit in various existences as a support for liberation. Ninety-one eons ago, during the time of the Blessed One Vipassī, he was reborn into a good family. Having come of age, one day he saw the Blessed One Vipassī and, with a joyful mind, made an offering with nāga flower filaments. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s dispensation, he was reborn into a minister’s family, and his name was Vajjiputta. When the Blessed One journeyed to Vesālī, he saw the Buddha’s power, acquired faith, and went forth into homelessness. Having fulfilled his preliminary duties, he took up a meditation subject and dwelled in a certain grove not far from Vesālī. At that time, a festival was taking place in Vesālī. Everywhere, dancing, singing, and music resounded, and the great multitude, delighted and elated, experienced the festivities. Hearing this, that monk, unwisely emerging from his practice, shunning seclusion, abandoning his meditation subject, and revealing his discontent, declared—

‘‘Ekakā mayaṃ araññe viharāma, apaviddhaṃva vanasmiṃ dārukaṃ;

Etādisikāya rattiyā, ko su nāma amhehi pāpiyo’’ti. – gāthamāha;

“Alone we dwell in the wilderness, like a discarded log in the forest. On such a night as this, who indeed could be more wretched than we?”—he spoke this verse.

Taṃ sutvā vanasaṇḍe adhivatthā devatā taṃ bhikkhuṃ anukampamānā ‘‘yadipi, tvaṃ bhikkhu, araññavāsaṃ hīḷento vadasi, vivekakāmā pana viddasuno taṃ bahu maññantiyevā’’ti imamatthaṃ dassentī –

Having heard that, the deity dwelling in the forest grove, feeling compassion for that monk, revealed this meaning: “Although you, monk, disparage dwelling in the forest, those wise ones who desire seclusion greatly esteem it.”

‘‘Ekako tvaṃ araññe viharasi, apaviddhaṃva vanasmiṃ dārukaṃ;

Tassa te bahukā pihayanti, nerayikā viya saggagāmina’’nti. –

“You dwell alone in the forest, like a discarded log in the forest. Many envy you, as those in hell envy those going to heaven.”

Gāthaṃ vatvā, ‘‘kathañhi nāma tvaṃ, bhikkhu, niyyānike sammāsambuddhassa sāsane pabbajitvā aniyyānikaṃ vitakkaṃ vitakkessasī’’ti santajjentī saṃvejesi[Pg.179]. Evaṃ so bhikkhu tāya devatāya saṃvejito kasābhihato viya bhadro assājānīyo vipassanāvīthiṃ otaritvā nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.11.62-66) –

Having spoken the verse, she, admonishing him, stirred him, saying, “How indeed, monk, having gone forth in the liberating dispensation of the Perfectly Self-Enlightened One, could you entertain thoughts that do not lead to liberation?” Thus, that monk, stirred by that deity, like a fine thoroughbred steed struck by a whip, entered the path of insight and, before long, diligently developing insight, attained arahantship. Therefore, it is said in the Apadāna:

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, sataraṃsiṃva bhāṇumaṃ;

Obhāsentaṃ disā sabbā, uḷurājaṃva pūritaṃ.

“The Fully Awakened One, golden-hued, like the sun with its hundred rays, illuminating all directions, like the full moon.

‘‘Purakkhataṃ sāvakehi, sāgareheva medaniṃ;

Nāgaṃ paggayha reṇūhi, vipassissābhiropayiṃ.

“Attended by disciples, as the earth is by the oceans, I took up a nāga flower with its pollen and offered it to Vipassī.

‘‘Ekanavutito kappe, yaṃ reṇumabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-one eons ago, when I offered that pollen, I have not known a bad destination—this is the fruit of my worship of the Buddha.

‘‘Paṇṇatālīsito kappe, reṇu nāmāsi khattiyo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Forty-five eons ago, there was a khattiya named Reṇu, endowed with the seven treasures, a wheel-turning monarch of great power.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt away… and so on… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā ‘‘ayaṃ me arahattappattiyā aṅkuso jāto’’ti attano devatāya ca vuttanayaṃ saṃkaḍḍhitvā –

But having attained arahantship, thinking, “This has become a goad for my attainment of arahantship,” he then recited the verse in the manner spoken by the deity to him—

62.

62.

‘‘Ekakā mayaṃ araññe viharāma, apaviddhaṃva vanasmiṃ dārukaṃ;

Tassa me bahukā pihayanti, nerayikā viya saggagāmina’’nti. –

“Alone we dwell in the wilderness, like a discarded log in the forest; many envy me, like those in hell envy those going to heaven.”

Gāthaṃ abhāsi.

He spoke this verse.

Tassattho – anapekkhabhāvena vane chaḍḍitadārukkhaṇḍaṃ viya yadipi mayaṃ ekakā ekākino asahāyā imasmiṃ araññe viharāma, evaṃ viharato pana tassa me bahukā pihayanti maṃ bahū atthakāmarūpā kulaputtā abhipatthenti, ‘‘aho vatassa mayampi vajjiputtatthero viya gharabandhanaṃ pahāya araññe vihareyyāmā’’ti. Yathā kiṃ? Nerayikā viya saggagāminaṃ, yathā nāma nerayikā attano pāpakammena niraye nibbattasattā saggagāmīnaṃ saggūpagāmīnaṃ pihayanti – ‘‘aho vata mayampi nirayadukkhaṃ pahāya saggasukhaṃ paccanubhaveyyāmā’’ti evaṃsampadamidanti attho. Ettha [Pg.180] ca attani garubahuvacanappayogassa icchitabbattā ‘‘ekakā mayaṃ viharāmā’’ti puna tassa atthassa ekattaṃ sandhāya ‘‘tassa me’’ti ekavacanappayogo kato. ‘‘Tassa me’’, ‘‘saggagāmina’’nti ca ubhayampi ‘pihayantī’ti padaṃ apekkhitvā upayogatthe sampadānaniddeso daṭṭhabbo. Taṃ abhipatthentīti ca tādise araññavāsādiguṇe abhipatthentā nāma hontīti katvā vuttaṃ. Tassa meti vā tassa mama santike guṇeti adhippāyo.

Its meaning is: Like a piece of wood discarded in the forest due to being disregarded, although we dwell alone in this wilderness, solitary and without companions, yet while I am dwelling thus, many envy me. Many youths from good families, desiring their own welfare, aspire, thinking, “Oh, if only we too, like the Elder Vajjiputta, could abandon the bonds of the household and dwell in the wilderness!” To what is this comparable? Like those in hell envy those going to heaven. Just as beings born in hell due to their evil deeds envy those going to heaven or bound for heaven, thinking, “Oh, if only we too could abandon the suffering of hell and experience the bliss of heaven!”—such is the meaning here. And in this context, because the use of the honorific plural in reference to oneself is intended, it is said, “we dwell alone.” Then again, referring to the singular nature of that meaning, the singular form “of me” is used. Both “of me” (tassa me) and “those going to heaven” (saggagāminaṃ) should be understood as a dative designation in the sense of application, connected to the word “envy” (pihayanti). And “they aspire to that” is said because they are indeed aspiring to such qualities as dwelling in the forest and so on. Alternatively, “of me” (tassa me) means “the virtues in my presence”; this is the intended meaning.

Vajjiputtattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vajjiputta is concluded.

3. Pakkhattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Pakkha

Cutā patantīti āyasmato pakkhattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto ito ekanavute kappe yakkhasenāpati hutvā vipassiṃ bhagavantaṃ disvā pasannamānaso dibbavatthena pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sakkesu devadahanigame sākiyarājakule nibbatti, ‘‘sammodakumāro’’tissa nāmaṃ ahosi. Athassa daharakāle vātarogena pādā na vahiṃsu. So katipayaṃ kālaṃ pīṭhasappī viya vicari. Tenassa pakkhoti samaññā jātā. Pacchā arogakālepi tatheva naṃ sañjānanti, so bhagavato ñātisamāgame pāṭihāriyaṃ disvā paṭiladdhasaddho pabbajitvā katapubbakicco kammaṭṭhānaṃ gahetvā araññe viharati. Athekadivasaṃ gāmaṃ piṇḍāya pavisituṃ gacchanto antarāmagge aññatarasmiṃ rukkhamūle nisīdi. Tasmiñca samaye aññataro kulalo maṃsapesiṃ ādāya ākāsena gacchati, taṃ bahū kulalā anupatitvā pātesuṃ. Pātitaṃ maṃsapesiṃ eko kulalo aggahesi. Taṃ añño acchinditvā gaṇhi, taṃ disvā thero ‘‘yathāyaṃ maṃsapesi, evaṃ kāmā nāma bahusādhāraṇā bahudukkhā bahupāyāsā’’ti – kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ paccavekkhitvā vipassanaṃ paṭṭhapetvā ‘‘anicca’’ntiādinā manasikaronto piṇḍāya caritvā katabhattakicco [Pg.181] divāṭṭhāne nisīditvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.1-10) –

'Cutā patantī' is a verse by the Venerable Pakkha. What is its origin? He, too, having performed meritorious deeds in the presence of previous Buddhas, made merits in various existences. Ninety-one eons ago, he became the commander of a yakkha army and, upon seeing the Blessed One Vipassī, his mind was filled with faith. He made an offering with divine cloth. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s dispensation, he was reborn in the Sakyan royal family in the Sakyan town of Devadaha. His name was Sammodakumāra. In his youth, his legs were paralyzed due to a wind ailment. For some time, he moved about like a stool-creeper. Thus he came to be known as Pakkha. Later, even when he recovered, they still knew him by that name. At the gathering of the Blessed One’s relatives, he witnessed a miracle and gained faith. He went forth, fulfilled his preliminary duties, took up a meditation subject, and dwelt in the forest. One day, while going to the village for alms, he sat down at the foot of a tree along the way. At that time, a kite was carrying a piece of meat through the sky, and many other kites pursued it and made it fall. One kite seized the fallen piece of meat, but another snatched it away. Seeing this, the elder reflected: 'Just as this piece of meat, so too sensual pleasures are common to many, full of suffering and distress.' Contemplating the danger in sensual pleasures and the benefit in renunciation, he established insight. Focusing on impermanence and so forth, he went for alms, completed his meal, and sat in his daytime dwelling. Developing his insight, he attained arahantship. Therefore, it is said in the Apadāna (Thera 1.12.1-10):

‘‘Vipassī nāma bhagavā, lokajeṭṭho narāsabho;

Aṭṭhasaṭṭhisahassehi, pāvisi bandhumaṃ tadā.

“The Blessed One Vipassī by name, foremost in the world, a bull among men, then entered Bandhumatī with sixty-eight thousand.”

‘‘Nagarā abhinikkhamma, agamaṃ dīpacetiyaṃ;

Addasaṃ virajaṃ buddhaṃ, āhutīnaṃ paṭiggahaṃ.

“Having left the city, I went to the Island Shrine; I saw the stainless Buddha, the recipient of offerings.”

‘‘Cullāsītisahassāni, yakkhā mayhaṃ upantike;

Upaṭṭhahanti sakkaccaṃ, indaṃva tidasā gaṇā.

“Eighty-four thousand yakkhas attend upon me respectfully, as the hosts of the Tidasā gods serve Indra.”

‘‘Bhavanā abhinikkhamma, dussaṃ paggayhahaṃ tadā;

Sirasā abhivādesiṃ, tañcādāsiṃ mahesino.

“Having gone out from my dwelling, I then raised up a cloth; I bowed with my head, and offered it to the Great Seer.”

‘‘Aho buddho aho dhammo, aho no satthu sampadā;

Buddhassa ānubhāvena, vasudhāyaṃ pakampatha.

“Oh, the Buddha! Oh, the Dhamma! Oh, our Teacher's accomplishment! By the Buddha's power, this earth trembled.”

‘‘Tañca acchariyaṃ disvā, abbhutaṃ lomahaṃsanaṃ;

Buddhe cittaṃ pasādemi, dvipadindamhi tādine.

“Seeing that marvel, that astonishing, hair-raising wonder, I gladdened my mind in the Buddha, the Tādī, chief of bipeds.”

‘‘Sohaṃ cittaṃ pasādetvā, dussaṃ datvāna satthuno;

Saraṇañca upāgacchiṃ, sāmacco saparijjano.

“Having gladdened my mind and given the cloth to the Teacher, I went for refuge, along with my ministers and retinue.”

‘‘Ekanavutito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In the ninety-first eon from now, when I performed that deed, I have not known a bad destination; this is the fruit of worshipping the Buddha.”

‘‘Ito pannarase kappe, soḷasāsuṃ suvāhanā;

Sattaratanasampanno, cakkavattī mahabbalā.

“Fifteen eons ago from this one, there were sixteen kings named Suvāhana, mighty wheel-turning monarchs endowed with the seven treasures.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up…pe… the Buddha's teaching has been done.”

Arahattaṃ pana patvā yadeva saṃvegavatthuṃ aṅkusaṃ katvā vipassanaṃ vaḍḍhetvā aññā adhigatā, tassa saṃkittanamukhena aññaṃ byākaronto ‘‘cutā patantī’’ti gāthaṃ abhāsi.

Having attained arahantship, having made that object of spiritual urgency a goad and developed insight, he realized final knowledge. Declaring his final knowledge by way of summarizing that event, he uttered the verse: 'Cutā patantī.'

63. Tattha cutāti bhaṭṭhā. Patantīti anupatanti. Patitāti cavanavasena bhūmiyaṃ patitā, ākāse vā sampatanavasena patitā. Giddhāti gedhaṃ āpannā[Pg.182]. Punarāgatāti punadeva upagatā. Ca-saddo sabbattha yojetabbo. Idaṃ vuttaṃ hoti – patanti anupatanti ca idha kulalā, itarassa mukhato cutā ca maṃsapesi, cutā pana sā bhūmiyaṃ patitā ca, giddhā gedhaṃ āpannā sabbeva kulalā punarāgatā. Yathā cime kulalā, evaṃ saṃsāre paribbhamantā sattā ye kusaladhammato cutā, te patanti nirayādīsu, evaṃ patitā ca, sampattibhave ṭhitā tattha kāmasukhānuyogavasena kāmabhave rūpārūpabhavesu ca bhavanikantivasena giddhā ca punarāgatā bhavato aparimuttattā tena tena bhavagāminā kammena taṃ taṃ bhavasaññitaṃ dukkhaṃ āgatā eva, evaṃbhūtā ime sattā. Mayā pana kataṃ kiccaṃ pariññādibhedaṃ soḷasavidhampi kiccaṃ kataṃ, na dāni taṃ kātabbaṃ atthi. Rataṃ rammaṃ ramitabbaṃ ariyehi sabbasaṅkhatavinissaṭaṃ nibbānaṃ rataṃ abhirataṃ rammaṃ. Tena ca sukhenanvāgataṃ sukhaṃ phalasamāpattisukhena anuāgataṃ upagataṃ accantasukhaṃ nibbānaṃ, sukhena vā sukhāpaṭipadābhūtena vipassanāsukhena maggasukhena ca anvāgataṃ phalasukhaṃ nibbānasukhañcāti attho veditabbo.

63. There, 'cutā' means dislodged. 'Patanti' means they pursue. 'Patitā' means fallen to the ground by way of being dislodged, or fallen in the sky by way of swooping down. 'Giddhā' means overcome by greed. 'Punarāgatā' means returned again. The word 'ca' should be applied everywhere. This is what is meant: 'Here, the kites pursue and fall after, and the piece of meat is dislodged from another's mouth. Having been dislodged, it has fallen to the ground, and all the kites, overcome by greed, have returned again.' Just as these kites, so too do beings wandering in saṃsāra. Those who have fallen from wholesome states fall into hells and so forth. Having fallen thus, and being established in fortunate existences, through indulgence in sensual pleasures in the sensual realm, and through craving for existence in the form and formless realms, they are overcome by greed and return again. Not being freed from existence, through whatever actions lead to those existences, they come to that suffering designated as various existences. Such are these beings. But as for me, the sixteenfold duty, distinguished as full understanding and so on, has been done. There is nothing more for me to do now. Nibbāna, which has gone beyond all conditioned things, is delighted in, lovely, and to be delighted in by the noble ones. And by this is meant the happiness that is attained, the ultimate happiness, Nibbāna, which is approached and attained through the happiness of fruition attainment. Or, the happiness of fruition and the happiness of Nibbāna are attained by means of the happiness that is the pleasant practice, that is, the happiness of insight and the happiness of the path. This is the meaning to be understood.

Pakkhattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse of the Elder Pakkha is completed.

4. Vimalakoṇḍaññattheragāthāvaṇṇanā

4. The Commentary on the Verse of the Elder Vimalakoṇḍañña

Dumavhayāya uppannoti vimalakoṇḍaññattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito ekanavute kappe vipassissa bhagavato kāle vibhavasampanne kule nibbattitvā viññutaṃ patto ekadivasaṃ vipassiṃ bhagavantaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ disvā pasannamānaso catūhi suvaṇṇapupphehi pūjesi. Bhagavā tassa pasādasaṃvaḍḍhanatthaṃ tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāresi, yathā suvaṇṇābhā sakalaṃ taṃ padesaṃ ottharati. Taṃ disvā bhiyyosomattāya pasannamānaso hutvā bhagavantaṃ vanditvā taṃ nimittaṃ gahetvā attano gehaṃ gantvā buddhārammaṇaṃ pītiṃ avijahanto kenaci rogena kālaṃ katvā tusitesu upapanno aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājānaṃ [Pg.183] bimbisāraṃ paṭicca ambapāliyā kucchimhi paṭisandhiṃ gaṇhi. Rājā hi bimbisāro taruṇakāle ambapāliyā rūpasampattiṃ sutvā sañjātābhilāso katipayamanussaparivāro aññātakavesena vesāliṃ gantvā ekarattiṃ tāya saṃvāsaṃ kappesi. Tadā ayaṃ tassā kucchimhi paṭisandhiṃ aggahesi. Sā ca gabbhassa patiṭṭhitabhāvaṃ tassa ārocesi. Rājāpi attānaṃ jānāpetvā dātabbayuttakaṃ datvā pakkāmi. Sā gabbhassa paripākamanvāya puttaṃ vijāyi, ‘‘vimalo’’tissa nāmaṃ ahosi, pacchā vimalakoṇḍaññoti paññāyittha. So vayappatto bhagavato vesāligamane buddhānubhāvaṃ disvā pasannamānaso pabbajitvā katapubbakicco vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.40-48) –

"Born from the call of a tree," such is the verse of the Elder Vimalakoṇḍañña. What is its origin? This elder, too, having made his aspiration under previous Buddhas, accumulating merit in various existences that was a supporting condition for liberation, ninety-one eons ago, at the time of the Blessed One Vipassī, was born into a prosperous family and, having attained maturity, one day saw the Blessed One Vipassī teaching the Dhamma surrounded by a great assembly. His mind filled with faith, he offered four golden flowers in worship. To increase his devotion, the Blessed One performed such a display of psychic power that a golden radiance covered the entire place. Seeing this, his mind filled with even greater gladness, he paid homage to the Blessed One, took that as a sign, and returned home. Without abandoning his joy focused on the Buddha, he passed away due to some illness and was reborn among the Tusita devas. Continuing to perform meritorious deeds, wandering on among devas and humans, in this Buddha-dispensation he took conception in the womb of Ambapālī, on account of King Bimbisāra. For in his youth, King Bimbisāra, hearing of Ambapālī’s beauty, became desirous and went to Vesālī in disguise, accompanied by a few men. He spent one night with her. At that time, this one took conception in her womb. She informed the king that her pregnancy was established. The king, revealing his identity, gave her what was proper to give and departed. When the pregnancy reached its full term, she gave birth to a son. His name was "Vimala," and later he became known as Vimalakoṇḍañña. Coming of age, when the Blessed One visited Vesālī, he witnessed the Buddha’s power and, with a faithful mind, went forth into homelessness. Having completed his preliminary practices, he established insight and soon attained arahantship. Thus it is said in the Apadāna (Ap. Thera 1.12.40–48):

‘‘Vipassī nāma bhagavā, lokajeṭṭho narāsabho;

Nisinno janakāyassa, desesi amataṃ padaṃ.

“Vipassī, the Blessed One, foremost in the world, the bull among men; seated amidst the assembly of people, he taught the Deathless State.”

‘‘Tassāhaṃ dhammaṃ sutvāna, dvipadinnassa tādino;

Soṇṇapupphāni cattāri, buddhassa abhiropayiṃ.

“Having heard the Dhamma from him, the steadfast leader of bipeds, I offered four golden flowers to the Buddha.”

‘‘Suvaṇṇacchadanaṃ āsi, yāvatā parisā tadā;

Buddhābhā ca suvaṇṇābhā, āloko vipulo ahu.

“As far as the assembly extended, so did a golden canopy; the Buddha’s radiance was like that of gold, and a vast light appeared.”

‘‘Udaggacitto sumano, vedajāto katañjalī;

Vittisañjanano tesaṃ, diṭṭhadhammasukhāvaho.

“With uplifted mind, joyful, filled with rapture, with hands raised in reverence; generating delight for them, bringing happiness in this very life.”

‘‘Āyācitvāna sambuddhaṃ, vanditvāna ca subbataṃ;

Pāmojjaṃ janayitvāna, sakaṃ bhavanupāgamiṃ.

“Having requested the Fully Awakened One, and having paid homage to the one of excellent vows, and having generated joy, I went to my own dwelling.”

‘‘Bhavane upaviṭṭhohaṃ, buddhaseṭṭhaṃ anussariṃ;

Tena cittappasādena, tusitaṃ upapajjahaṃ.

“Seated in my dwelling, I recollected the supreme Buddha; through that clarity of mind, I was reborn in the Tusita realm.”

‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-one aeons ago, I offered that flower; I know of no bad destination—this is the fruit of worshipping the Buddha.”

‘‘Soḷasāsiṃsu rājāno, nemisammatanāmakā;

Tetālīse ito kappe, cakkavattī mahabbalā.

“There were sixteen kings named Nemisammata; forty-three aeons ago from now, they were powerful wheel-turning monarchs.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt away… the Buddha’s teaching has been done.”

Arahattaṃ [Pg.184] pana patvā aññāpadesena aññaṃ byākaronto ‘‘dumavhayāyā’’ti gāthaṃ abhāsi.

Having attained arahantship, however, declaring his attainment indirectly by speaking as if about another, he uttered the verse beginning, “dumavhayāya.”

64. Tattha dumavhayāyāti dumena ambena avhātabbāya, ambapāliyāti attho. Ādhāre cetaṃ bhummavacanaṃ. Uppannoti tassā kucchiyaṃ uppanno uppajjamāno ca. Jāto paṇḍaraketunāti dhavalavatthadhajattā ‘‘paṇḍaraketū’’ti paññātena bimbisāraraññā hetubhūtena jāto, taṃ paṭicca nibbattoti attho. Uppannoti vā paṭhamābhinibbattidassanaṃ. Tato hi jātoti abhijātidassanaṃ. Vijāyanakālato paṭṭhāya hi loke jātavohāro. Ettha ca ‘‘dumavhayāya uppanno’’ti iminā attukkaṃsanabhāvaṃ apaneti, anekapatiputtānampi visesādhigamasambhavañca dīpeti. ‘‘Jāto paṇḍaraketunā’’ti iminā viññātapitikadassanena paravambhanaṃ apaneti. Ketuhāti mānappahāyī. Māno hi uṇṇatilakkhaṇattā ketu viyāti ketu. Tathā hi so ‘‘ketukamyatāpaccupaṭṭhāno’’ti vuccati. Ketunāyevāti paññāya eva. Paññā hi anavajjadhammesu accuggataṭṭhena mārasenappamaddanena pubbaṅgamaṭṭhena ca ariyānaṃ dhajā nāma. Tenāha ‘‘dhammo hi isinaṃ dhajo’’ti (saṃ. ni. 2.241; a. ni. 4.48; jā. 2.21.494). Mahāketuṃ padhaṃsayīti mahāvisayatāya mahantā, seyyamānajātimānādibhedato bahavo ca mānappakārā, itare ca kilesadhammā samussitaṭṭhena ketu etassāti mahāketu māro pāpimā. Taṃ balavidhamanavisayātikkamanavasena abhibhavi nibbisevanaṃ akāsīti. ‘‘Mahāketuṃ padhaṃsayī’’ti attānaṃ paraṃ viya dassento aññāpadesena arahattaṃ byākāsi.

64. Herein, `dumavhayāya` means ‘to be called by the tree,’ that is, by the mango tree; the meaning is ‘Ambapālī.’ And this is a locative case referring to the basis. `Uppanno` means ‘born in her womb,’ and ‘coming into existence.’ `Jāto paṇḍaraketunā` means ‘born due to King Bimbisāra,’ who was known as ‘Paṇḍaraketu’ because of his white cloth banner; thus, he was born in connection with him. Alternatively, `uppanno` indicates the first arising, while `jāto` indicates the actual birth, for in the world, the term ‘born’ is used from the moment of delivery onwards. Here, the phrase `dumavhayāya uppanno` removes any self-praise and reveals that it is possible even for the sons of women with many partners to achieve distinction. The phrase `jāto paṇḍaraketunā` removes any deception of others by showing that the father is known. `Ketuhā` means ‘one who has abandoned conceit.’ For conceit, due to its characteristic of being lofty, is like a banner (ketu), and is thus called ‘ketu’. Indeed, it is said of it: ‘Its manifestation is the desire for prominence.’ `Ketunāyeva` means ‘by wisdom alone.’ For wisdom, being the highest among blameless qualities, crushing the army of Māra, and being preeminent, is called the banner of the noble ones. Hence it is said, ‘Dhamma is the banner of the sages’ (Saṃ. Ni. 2.241; A. Ni. 4.48; Jā. 2.21.494). `Mahāketuṃ padhaṃsayī` means ‘he destroyed the great banner’—Māra the Evil One—who is called Mahāketu because of his vast domain, his many forms of conceit such as pride in superiority and pride in birth, and because other defilements are elevated like banners for him. He subdued him by overcoming his power, dominion, and sphere, rendering him harmless. By saying `mahāketuṃ padhaṃsayī`, he declared his arahantship indirectly, presenting himself as if he were another.

Vimalakoṇḍaññattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vimalakoṇḍañña is concluded.

5. Ukkhepakatavacchattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Ukkhepakatavaccha

Ukkhepakatavacchassāti āyasmato ukkhepakatavacchattherassa gāthā. Kā uppatti? Sopi kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito catunavute kappe siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthāraṃ uddissa [Pg.185] māḷaṃ karontassa pūgassa ekatthambhaṃ alabhantassa thambhaṃ datvā sahāyakiccaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti, vacchotissa gottato āgatanāmaṃ. So satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā kosalaraṭṭhe gāmakāvāse vasanto āgatāgatānaṃ bhikkhūnaṃ santike dhammaṃ pariyāpuṇāti. ‘‘Ayaṃ vinayo idaṃ suttantaṃ ayaṃ abhidhammo’’ti pana paricchedaṃ na jānāti. Athekadivasaṃ āyasmantaṃ dhammasenāpatiṃ pucchitvā yathāparicchedaṃ sabbaṃ sallakkhesi. Dhammasaṅgītiyā pubbepi piṭakādisamaññā pariyattisaddhamme vavatthitā eva, yato bhikkhūnaṃ vinayadharādivohāro. So tepiṭakaṃ buddhavacanaṃ uggaṇhanto paripucchanto tattha vutte rūpārūpadhamme sallakkhetvā vipassanaṃ paṭṭhapetvā sammasanto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.2.13-26) –

“Ukkhepakatavacchassā” is the verse of the Venerable Elder Ukkhepakatavaccha. What is its origin? It is said that he, too, having made a resolution in the presence of previous Buddhas, accumulating merit conducive to liberation in various existences, was reborn into a family ninety-four aeons ago, during the time of the Blessed One Siddhattha. Having reached maturity, he gave a pillar to a group who were building a pavilion for the Teacher but could not find one, thus rendering assistance. Through that meritorious deed, he was reborn in the deva realm. After repeatedly performing good deeds and wandering among devas and humans, he was born in this Buddha-era as the son of a certain brahmin in Sāvatthī, named Vaccha according to his lineage. Hearing the Dhamma from the Teacher, he gained faith and went forth. While dwelling in a village monastery in the Kosala country, he learned the Dhamma from visiting monks. However, he did not know the divisions, such as “This is the Vinaya, this is the Suttanta, this is the Abhidhamma.” Then one day, after asking the Venerable Dhammasenāpati, he discerned all the divisions accordingly. Even before the Buddhist Council, the designations of the Piṭakas and so on were established in the Dhamma of the Teachings, hence the monks’ references to Vinaya experts and others. Studying and inquiring about the Buddha’s words in the three Piṭakas, reflecting on the material and immaterial phenomena mentioned therein, he established insight and, contemplating, soon attained arahantship. Thus, it is said in the Apadāna:

‘‘Siddhatthassa bhagavato, mahāpūgagaṇo ahu;

Saraṇaṃ gatā ca te buddhaṃ, saddahanti tathāgataṃ.

“The Blessed One Siddhattha had a great multitude of followers; and they, having gone to the Buddha for refuge, had faith in the Tathāgata.”

‘‘Sabbe saṅgamma mantetvā, māḷaṃ kubbanti satthuno;

Ekatthambhaṃ alabhantā, vicinanti brahāvane.

“Having all gathered and consulted, they built a pavilion for the Teacher; not finding a single pillar, they searched throughout the great forest.”

‘‘Tehaṃ araññe disvāna, upagamma gaṇaṃ tadā;

Añjaliṃ paggahetvāna, paṭipucchiṃ gaṇaṃ ahaṃ.

“Then, seeing them in the forest, I approached the group; raising my joined hands, I questioned the group.”

‘‘Te me puṭṭhā viyākaṃsu, sīlavanto upāsakā;

Māḷaṃ mayaṃ kattukāmā, ekatthambho na labbhati.

“Those virtuous lay followers, when asked by me, explained: ‘We wish to build a pavilion, but a single pillar is not available.’”

‘‘Ekatthambhaṃ mamaṃ detha, ahaṃ dassāmi satthuno;

Āharissāmahaṃ thambhaṃ, appossukkā bhavantu te.

“‘Let me provide a pillar; I will give it to the Teacher. I will bring the pillar; may you be without anxiety.’”

‘‘Te me thambhaṃ pavecchiṃsu, pasannā tuṭṭhamānasā;

Tato paṭinivattitvā, agamaṃsu sakaṃ gharaṃ.

“They entrusted the pillar to me, with pleased and joyful minds; then, turning back, they went to their own homes.”

‘‘Aciraṃ gate pūgagaṇe, thambhaṃ ahāsahaṃ tadā;

Haṭṭho haṭṭhena cittena, paṭhamaṃ ussapesahaṃ.

“Soon after the group had departed, I then brought the pillar; with a joyful and elated mind, I first raised it.”

‘‘Tena [Pg.186] cittappasādena, vimānaṃ upapajjahaṃ;

Ubbiddhaṃ bhavanaṃ mayhaṃ, sattabhūmaṃ samuggataṃ.

“Through that clarity of mind, I was reborn in a celestial mansion; my lofty dwelling arose, seven stories high.”

‘‘Vajjamānāsu bherīsu, paricāremahaṃ sadā;

Pañcapaññāsakappamhi, rājā āsiṃ yasodharo.

“While the drums were being beaten, I always served. In the fifty-fifth aeon, I was a king, Yasodhara.”

‘‘Tatthāpi bhavanaṃ mayhaṃ, sattabhūmaṃ samuggataṃ;

Kūṭāgāravarūpetaṃ, ekatthambhaṃ manoramaṃ.

“Even there, my mansion rose seven stories high, adorned with an excellent peaked chamber, delightful, supported by a single pillar.”

‘‘Ekavīsatikappamhi, udeno nāma khattiyo;

Tatrāpi bhavanaṃ mayhaṃ, sattabhūmaṃ samuggataṃ.

“In the twenty-first aeon, I was a noble named Udena; there, too, my mansion rose seven stories high.”

‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;

Anubhomi sukhaṃ sabbaṃ, ekatthambhassidaṃ phalaṃ.

“Whatever realm I am reborn in, be it divine or human, I experience all happiness; this is the fruit of the single pillar.”

‘‘Catunnavutito kappe, yaṃ thambhamadadaṃ tadā;

Duggatiṃ nābhijānāmi, ekatthambhassidaṃ phalaṃ.

“Ninety-four aeons ago, when I gave that pillar, I do not recall any bad destination; this is the fruit of the single pillar.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā katakiccattā akilāsubhāve ṭhito attano santikaṃ upagatānaṃ gahaṭṭhapabbajitānaṃ anukampaṃ upādāya tepiṭakaṃ buddhavacanaṃ vīmaṃsitvā dhammaṃ desesi. Desento ca ekadivasaṃ attānaṃ paraṃ viya katvā dassento –

Having attained arahantship, however, with his task accomplished and abiding in a state free from weariness, out of compassion for the householders and renunciants who came to him, he investigated the Tipiṭaka, the word of the Buddha, and taught the Dhamma. And while teaching, one day, presenting himself as if he were another, he said:

65.

65.

‘‘Ukkhepakatavacchassa, saṅkalitaṃ bahūhi vassehi;

Taṃ bhāsati gahaṭṭhānaṃ, sunisinno uḷārapāmojjo’’ti. – gāthaṃ abhāsi;

“That which was compiled by Ukkhepakatavaccha over many years—that he speaks to householders, well-seated and filled with sublime joy.” Thus, he spoke this verse.

Tattha ukkhepakatavacchassāti kataukkhepavacchassa, bhikkhuno santike visuṃ visuṃ uggahitaṃ vinayapadesaṃ suttapadesaṃ abhidhammapadesañca yathāparicchedaṃ vinayasuttābhidhammānaṃyeva upari khipitvā sajjhāyanavasena tattha tattheva pakkhipitvā ṭhitavacchenāti attho karaṇatthe hi idaṃ sāmivacanaṃ. Saṅkalitaṃ bahūhi vassehīti bahukehi saṃvaccharehi sampiṇḍanavasena hadaye ṭhapitaṃ. ‘‘Saṅkhalita’’ntipi pāṭho, saṅkhalitaṃ viya kataṃ ekābaddhavasena [Pg.187] vācuggataṃ kataṃ. Yaṃ buddhavacananti vacanaseso. Tanti taṃ pariyattidhammaṃ bhāsati katheti. Gahaṭṭhānanti tesaṃ yebhuyyatāya vuttaṃ. Sunisinnoti tasmiṃ dhamme sammā niccalo nisinno, lābhasakkārādiṃ apaccāsīsanto kevalaṃ vimuttāyatanasīseyeva ṭhatvā kathetīti attho. Tenāha ‘‘uḷārapāmojjo’’ti phalasamāpattisukhavasena dhammadesanāvaseneva ca uppannauḷārapāmojjoti. Vuttañhetaṃ –

Here, 'Ukkhepakatavacchassa' means 'of Ukkhepakatavaccha'—that is, 'by the Elder of the Vaccha clan who was established in having learned the Vinaya passages, Sutta passages, and Abhidhamma passages separately from a monk, and later, according to the divisions, placing them within the Vinaya, Sutta, and Abhidhamma themselves by way of recitation.' Indeed, this is a genitive case in the sense of an agent. 'Saṅkalitaṃ bahūhi vassehi' means 'retained in the heart through compilation over many years.' Some texts also read 'saṅkhalita,' meaning 'made like a chain,' or 'uttered in a continuous flow.' The implied remainder of the phrase is 'that which is the Buddha’s word.' 'Tanti' refers to that scriptural Dhamma which he speaks or teaches. 'Householders' is said with reference to the majority of them. 'Well-seated' means properly and steadily seated in that Dhamma, not longing for gain or honor, but speaking solely while established at the very peak of the sphere of liberation. Hence it is said, 'with supreme joy'—meaning supreme joy arisen from the bliss of fruition attainment and from the very teaching of the Dhamma. For this has been said:

‘‘Yathā yathāvuso bhikkhu, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojja’’ntiādi (dī. ni. 3.355).

“Friend, to whatever extent a bhikkhu teaches the Dhamma in detail to others as he has heard and learned it, to that extent he gains understanding of the meaning, gains understanding of the Dhamma, and gains joy connected with the Dhamma,” and so on (Dī. Ni. 3.355).

Ukkhepakatavacchattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Ukkhepakatavaccha is concluded.

6. Meghiyattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Meghiya

Anusāsi mahāvīroti āyasmato meghiyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave kusalabījāni ropento ito ekanavute kappe vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ pāpuṇi. Tasmiñca samaye vipassī bhagavā buddhakiccassa pariyosānamāgamma āyusaṅkhāraṃ ossajji. Tena pathavīkampādīsu uppannesu mahājano bhītatasito ahosi. Atha naṃ vessavaṇo mahārājā tamatthaṃ vibhāvetvā samassāsesi. Taṃ sutvā mahājano saṃvegappatto ahosi. Tatthāyaṃ kulaputto buddhānubhāvaṃ sutvā satthari sañjātagāravabahumāno uḷāraṃ pītisomanassaṃ paṭisaṃvedesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sākiyarājakule nibbatti, tassa meghiyoti nāmaṃ ahosi. So vayappatto satthu santike pabbajitvā bhagavantaṃ upaṭṭhahanto bhagavati jālikāyaṃ viharante kimikālāya nadiyā tīre ramaṇīyaṃ ambavanaṃ disvā tattha viharitukāmo [Pg.188] dve vāre bhagavatā vāretvā tatiyavāraṃ vissajjito tattha gantvā micchāvitakkamakkhikāhi khajjamāno cittasamādhiṃ alabhitvā satthu santikaṃ gantvā tamatthaṃ ārocesi. Athassa bhagavā ‘‘aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṃvattantī’’tiādinā (udā. 31) ovādaṃ adāsi. So tasmiṃ ovāde ṭhatvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.57-65) –

“The Great Hero Instructed”—This is the verse of the Venerable Elder Meghiya. What is its origin? This one, too, having performed deeds of merit under former Buddhas, planting seeds of wholesome kamma in various existences, was born in a family and attained maturity ninety-one aeons ago, in the time of the Blessed One Vipassī. At that time, the Blessed One Vipassī, having come to the end of his Buddha-work, relinquished his life-formations. When earthquakes and the like arose because of this, the great multitude became frightened and terrified. Then Vessavaṇa, the Great King, explained that matter and consoled them. Hearing that, the great multitude was stirred with a sense of urgency. There, this clansman, hearing of the Buddha's power, generated deep reverence and respect for the Teacher and experienced abundant joy and gladness. Through that meritorious deed, wandering among gods and humans, in this Buddha's arising, he was born in Kapilavatthu in the Sakyan royal family, and his name was Meghiya. Having come of age, he went forth in the presence of the Teacher, and attending upon the Blessed One while the Blessed One was dwelling at Jālikā, near the Kimikālā River, seeing a lovely mango grove on the bank, desiring to dwell there, he was twice restrained by the Blessed One, but dismissed the third time. He went there, and being plagued by wrong thoughts like flies, he did not gain concentration of mind. Returning to the Teacher, he reported that matter. Then the Blessed One gave him advice, saying, “For liberation of mind that is not yet mature, Meghiya, five things conduce to maturity,” and so forth (Ud. 4.1). Standing in that advice, developing insight, he attained arahantship. Therefore it was said in the Apadāna (Ap. Th. 1.12.57-65):

‘‘Yadā vipassī lokaggo, āyusaṅkhāramossaji;

Pathavī sampakampittha, medanī jalamekhalā.

“When Vipassī, foremost in the world, relinquished the life-formations, the earth shook violently, the earth with its girdle of water quaked.”

‘‘Otataṃ vitataṃ mayhaṃ, suvicittavaṭaṃsakaṃ;

Bhavanampi pakampittha, buddhassa āyusaṅkhaye.

“My dwelling, spread out and extensive, beautifully adorned with ornaments, also shook when the Buddha's life-formations were relinquished.”

‘‘Tāso mayhaṃ samuppanno, bhavane sampakampite;

Uppādo nu kimatthāya, āloko vipulo ahu.

“Fear arose in me when the dwelling shook; For what purpose did this great light arise?”

‘‘Vessavaṇo idhāgamma, nibbāpesi mahājanaṃ;

Pāṇabhūte bhayaṃ natthi, ekaggā hotha saṃvutā.

“Vessavaṇa came here and calmed the great multitude; There is no fear for living beings; be unified and restrained.”

‘‘Aho buddho aho dhammo, aho no satthu sampadā;

Yasmiṃ uppajjamānamhi, pathavī sampakampati.

“Oh, the Buddha! Oh, the Dhamma! Oh, the Teacher's attainment! When he arose, the earth trembled.”

‘‘Buddhānubhāvaṃ kittetvā, kappaṃ saggamhi modahaṃ;

Avasesesu kappesu, kusalaṃ caritaṃ mayā.

“Having extolled the Buddha's power, I rejoiced in heaven for an aeon; In the remaining aeons, wholesome kamma was performed by me.”

‘‘Ekanavutito kappe, yaṃ saññamalabhiṃ tadā;

Duggatiṃ nābhijānāmi, buddhasaññāyidaṃ phalaṃ.

“Ninety-one aeons ago, when I gained that perception; I do not know of a bad destination, this is the fruit of the perception of the Buddha.”

‘‘Ito cuddasakappamhi, rājā āsiṃ patāpavā;

Samito nāma nāmena, cakkavattī mahabbalo.

“Fourteen aeons ago from now, I was a powerful king; named Samita, a wheel-turning monarch of great strength.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up…etc…the Buddha's teaching has been done.”

Arahattaṃ pana patvā satthu sammukhā ovādaṃ labhitvā ‘‘mayā arahattaṃ adhigata’’nti aññaṃ byākaronto –

However, having attained arahantship, and having received advice in the Teacher's presence, declaring his attainment of final knowledge, he said:

66.

66.

‘‘Anusāsi [Pg.189] mahāvīro, sabbadhammāna pāragū;

Tassāhaṃ dhammaṃ sutvāna, vihāsiṃ santike sato;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. – gāthaṃ abhāsi;

“The Great Hero, gone beyond all phenomena, instructed me; Having heard his Dhamma, I dwelt mindfully near him; The three knowledges are attained; the Buddha's teaching has been done.”—he recited this verse.

Tattha anusāsīti ‘‘aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṃvattantī’’tiādinā ovadi anusiṭṭhiṃ adāsi. Mahāvīroti mahāvikkanto, vīriyapāramipāripūriyā caturaṅgasamannāgatavīriyādhiṭṭhānena anaññasādhāraṇacatubbidhasammappadhānasampattiyā ca mahāvīriyoti attho. Sabbadhammāna pāragūti sabbesañca ñeyyadhammānaṃ pāraṃ pariyantaṃ ñāṇagamanena gato adhigatoti sabbadhammāna pāragū, sabbaññūti attho. Sabbesaṃ vā saṅkhatadhammānaṃ pārabhūtaṃ nibbānaṃ sayambhūñāṇena gato adhigatoti sabbadhammāna pāragū. Tassāhaṃ dhammaṃ sutvānāti tassa buddhassa bhagavato sāmukkaṃsikaṃ taṃ catusaccadhammaṃ suṇitvā. Vihāsiṃ santiketi ambavane micchāvitakkehi upadduto cālikā vihāraṃ gantvā satthu samīpeyeva vihāsiṃ. Satoti satimā, samathavipassanābhāvanāya appamattoti attho. Ahanti idaṃ yathā ‘‘anusāsī’’ti ettha ‘‘ma’’nti evaṃ ‘‘vijjā anuppattā, kataṃ buddhassa sāsana’’nti ettha ‘‘mayā’’ti pariṇāmetabbaṃ. ‘‘Kataṃ buddhassa sāsana’’nti ca iminā yathāvuttaṃ vijjāttayānuppattimeva satthu ovādapaṭikaraṇabhāvadassanena pariyāyantarena pakāseti. Sīlakkhandhādiparipūraṇameva hi satthu sāsanakāritā.

Here, “instructed” (anusāsī) means he gave advice and instruction, such as, “Meghiya, for an undeveloped liberation of mind, five things conduce to maturity,” and so forth. “Great Hero” (mahāvīro) means one of great vigor (mahāvikkanto), perfected in the perfection of energy, and possessing great energy through the determination of energy endowed with four factors and the attainment of the unique fourfold right exertions. “Gone beyond all phenomena” (sabbadhammāna pāragū) means he reached the far shore, the limit of all knowable things, through the journey of knowledge—thus, he is the one gone beyond all phenomena, meaning the All-Knowing. Alternatively, it means he attained Nibbāna, which is beyond all conditioned phenomena, through self-existent knowledge—thus, he is the one gone beyond all phenomena. “Having heard his Dhamma” (tassāhaṃ dhammaṃ sutvāna) refers to listening to the teaching personally drawn forth by that Blessed Buddha, the Dhamma of the Four Noble Truths. “I dwelt near him” (vihāsiṃ santike) means that, troubled by wrong thoughts in the mango grove, he went to the Cālikā monastery and dwelt close to the Teacher. “Mindful” (sato) means possessing mindfulness, meaning heedful in the cultivation of serenity and insight. Here, “I” (ahaṃ) should be understood as in “instructed” (anusāsī), where it implies “me,” and similarly, in “the knowledges are attained, the Buddha's teaching has been done” (vijjā anuppattā, kataṃ buddhassa sāsana), it should be understood as “by me” (mayā). And by “the Buddha's teaching has been done” (kataṃ buddhassa sāsana), he reveals the attainment of the three knowledges, as stated, by showing it as the fulfillment of the Teacher's advice, in another way. Indeed, the fulfillment of the aggregate of virtue and so forth is the accomplishment of the Teacher's teaching.

Meghiyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Meghiya is concluded.

7. Ekadhammasavanīyattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Ekadhammasavanīya

Kilesā [Pg.190] jhāpitā mayhanti āyasmato ekadhammasavanīyattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle rukkhadevatā hutvā nibbatto katipaye bhikkhū maggamūḷhe mahāraññe vicarante disvā anukampamāno attano bhavanato otaritvā te samassāsetvā bhojetvā yathādhippetaṭṭhānaṃ pāpesi. So tena puññakammena devamanussesu saṃsaranto kassape bhagavati loke uppajjitvā katabuddhakicce parinibbute tasmiṃ kāle bārāṇasirājā kikī nāma ahosi. Tasmiṃ kālaṅkate tassa puthuvindarājā nāma putto āsi. Tassa putto susāmo nāma. Tassa putto kikībrahmadatto nāma hutvā rajjaṃ kārento sāsane antarahite dhammassavanaṃ alabhanto, ‘‘yo dhammaṃ deseti, tassa sahassaṃ dammī’’ti ghosāpetvā ekampi dhammakathikaṃ alabhanto, ‘‘mayhaṃ pitupitāmahādīnaṃ kāle dhammo saṃvattati, dhammakathikā sulabhā ahesuṃ. Idāni pana catuppadikagāthāmattampi kathento dullabho. Yāva dhammasaññā na vinassati, tāvadeva pabbajissāmī’’ti rajjaṃ pahāya himavantaṃ uddissa gacchantaṃ sakko devarājā āgantvā, ‘‘aniccā vata saṅkhārā’’ti gāthāya dhammaṃ kathetvā nivattesi. So nivattitvā bahuṃ puññaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde setabyanagare seṭṭhikule nibbattitvā vayappatto bhagavati setabyanagare siṃsapāvane viharante satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Tassa satthā ajjhāsayaṃ oloketvā, ‘‘aniccā vata saṅkhārā’’ti imāya gāthāya dhammaṃ desesi. Tassa tattha katādhikāratāya so aniccasaññāya pākaṭataraṃ hutvā upaṭṭhitāya paṭiladdhasaṃvego pabbajitvā dhammasammasanaṃ paṭṭhapetvā dukkhasaññaṃ anattasaññañca manasikaronto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.66-71) –

The verse of the Venerable Elder Ekadhammasavanīya: 'My defilements have been burnt away.' What is the origin? It is said that in the time of the Blessed One Padumuttara, he was born as a tree deity. Seeing some monks wandering lost in a great wilderness, moved by compassion, he descended from his abode, comforted them, fed them, and guided them to their desired destination. Through that meritorious deed, he wandered among devas and humans until he was reborn in the time of the Blessed One Kassapa. After the Blessed One had completed his task and attained final Nibbāna, at that time, a king named Kikī ruled in Bārāṇasī. When he passed away, his son named Puthuvindarājā succeeded him. His son was named Susāma, and his son, Kikībrahmadatta, ruled the kingdom. When the Dispensation had disappeared and he could no longer hear the Dhamma, he proclaimed, “Whoever teaches me the Dhamma, I will give them a thousand.” Yet, he found not even a single Dhamma preacher. He reflected, “In the time of my father and grandfathers, the Dhamma flourished, and Dhamma teachers were abundant. But now, even one who can recite a four-line verse is hard to find. Before the perception of Dhamma is entirely lost, I shall go forth.” Abandoning the kingdom, he set out toward the Himalayas. Then, Sakka, the king of devas, approached him and taught him the Dhamma with the verse: “Impermanent, alas, are all conditioned things.” Persuaded, he turned back. After returning, he performed many meritorious deeds and wandered among devas and humans until, in this Buddha’s Dispensation, he was reborn in a wealthy merchant family in Setabyanagara. When he came of age, he approached the Blessed One, who was dwelling in the Siṃsapā forest near Setabyanagara. After paying homage, he sat to one side. The Teacher, discerning his inclination, taught him the Dhamma with the verse: “Impermanent, alas, are all conditioned things.” Due to his past accumulation of merit, the perception of impermanence arose in him more vividly. Stirred by urgency, he went forth, established reflection on the Dhamma, and by contemplating the perceptions of suffering and non-self, he developed insight and attained arahantship. Thus, it is said in the Apadāna (Apa. Thera 1.12.66-71):

‘‘Padumuttarabuddhassa, sāvakā vanacārino;

Vippanaṭṭhā brahāraññe, andhāva anusuyyare.

“Disciples of the Buddha Padumuttara, forest-dwellers, lost in the great wilderness, wandered about as if blind.

‘‘Anussaritvā sambuddhaṃ, padumuttaranāyakaṃ;

Tassa te munino puttā, vippanaṭṭhā mahāvane.

“Having recollected the Perfectly Enlightened One, the leader Padumuttara, those sons of that Sage were lost in the great forest.

‘‘Bhavanā [Pg.191] oruhitvāna, agamiṃ bhikkhusantikaṃ;

Tesaṃ maggañca ācikkhiṃ, bhojanañca adāsahaṃ.

“Having descended from my abode, I went to the presence of the monks; I pointed out the path to them, and I gave them food.

‘‘Tena kammena dvipadinda, lokajeṭṭha narāsabha;

Jātiyā sattavassohaṃ, arahattamapāpuṇiṃ.

“By that deed, O lord of bipeds, foremost in the world, bull among men, at seven years of age I attained arahantship.”

‘‘Sacakkhū nāma nāmena, dvādasa cakkavattino;

Sattaratanasampannā, pañcakappasate ito.

“Five hundred eons from now, there were twelve wheel-turning monarchs named Sacakkhū, endowed with the seven treasures.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s Dispensation has been fulfilled.”

Tassa ekeneva dhammassavanena nipphannakiccattā ekadhammasavanīyotveva samaññā ahosi. So arahā hutvā aññaṃ byākaronto –

Because his task was accomplished by hearing just one Dhamma teaching, he was known by the designation ‘Ekadhammasavanīya.’ Having become an arahant, declaring his final knowledge, he spoke:

67.

67.

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. – gāthaṃ abhāsi;

“My defilements are burnt up, all becomings are eradicated; the round of births is exhausted, now there is no more renewed existence.” – he spoke this verse.

Tattha kilesāti yasmiṃ santāne uppannā, taṃ kilesenti vibādhenti upatāpenti vāti kilesā, rāgādayo. Jhāpitāti indagginā viya rukkhagacchādayo ariyamaggañāṇagginā samūlaṃ daḍḍhā. Mayhanti mayā, mama santāne vā. Bhavā sabbe samūhatāti kāmakammabhavādayo sabbe bhavā samugghāṭitā kilesānaṃ jhāpitattā. Sati hi kilesavaṭṭe kammavaṭṭena bhavitabbaṃ. Kammabhavānaṃ samūhatattā eva ca upapattibhavāpi samūhatā eva anuppattidhammatāya āpāditattā. Vikkhīṇo jātisaṃsāroti jātiādiko –

Here, ‘defilements’ (kilesā) are so called because, when arisen in a continuum, they defile, harass, or torment it; these are defilements such as lust and others. ‘Burnt up’ means that, like trees and vegetation burnt by Indra’s fire, they are utterly burnt up, roots and all, by the fire of the knowledge of the noble path. ‘My’ means by me, or in my continuum. ‘All becomings are eradicated’ means all becomings, such as sensual becoming and kamma-becoming, are uprooted because the defilements are burnt up. For when the cycle of defilements exists, the cycle of kamma must come to be. And because kamma-becoming is uprooted, rebirth-becoming is also uprooted, having been brought to a state of non-arising. ‘The round of births is exhausted’ means the cycle beginning with birth—

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –

“The succession of the aggregates, elements, and sense bases, uninterruptedly revolving, is called saṃsāra.” —

Vuttalakkhaṇo saṃsāro visesato khīṇo, tasmā natthi dāni punabbhavo. Yasmā āyatiṃ punabbhavo natthi, tasmā vikkhīṇo jātisaṃsāro. Tasmā ca punabbhavo natthi, yasmā bhavā sabbe samūhatāti āvattetvā vattabbaṃ. Atha vā vikkhīṇo jātisaṃsāro, tato eva natthi dāni punabbhavoti yojetabbaṃ.

The saṃsāra, thus characterized, is especially exhausted; therefore, there is now no more renewed existence. Since there is no renewed existence in the future, the round of births is exhausted. And there is no renewed existence because all becomings are uprooted—it should be stated in this reverse order. Alternatively, it should be connected thus: ‘the round of births is exhausted, and for that very reason there is now no more renewed existence.’

Ekadhammasavanīyattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Ekadhammasavanīya is concluded.

8. Ekudāniyattheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Ekudāniya

Adhicetaso [Pg.192] appamajjatoti āyasmato ekudāniyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto atthadassissa bhagavato kāle yakkhasenāpati hutvā nibbatto satthari parinibbute, ‘‘alābhā vata me, dulladdhaṃ vata me, yohaṃ satthudharamānakāle dānādipuññaṃ kātuṃ nālattha’’nti paridevasokamāpanno ahosi. Atha naṃ sāgaro nāma satthu sāvako sokaṃ vinodetvā satthu thūpapūjāyaṃ niyojesi. So pañca vassāni thūpaṃ pūjetvā tato cuto tena puññena devamanussesu eva saṃsaranto kassapassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto kālena kālaṃ satthu santikaṃ upasaṅkami. Tasmiñca samaye satthā ‘‘adhicetaso’’ti gāthāya sāvake abhiṇhaṃ ovadi. So taṃ sutvā saddhājāto pabbaji. Pabbajitvā ca pana tameva gāthaṃ punappunaṃ parivatteti. So tattha vīsativassasahassāni samaṇadhammaṃ karonto ñāṇassa aparipakkattā visesaṃ nibbattetu nāsakkhi. Tato pana cuto devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ vibhavasampannassa brāhmaṇassa putto hutvā nibbatto viññutaṃ patvā jetavanapaṭiggahaṇasamaye buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā katapubbakicco araññe viharanto satthu santikaṃ agamāsi. Tasmiñca samaye satthā āyasmantaṃ sāriputtaṃ attano avidūre adhicittamanuyuttaṃ disvā ‘‘adhicetaso’’ti imaṃ udānaṃ udānesi. Taṃ sutvā ayaṃ cirakālaṃ bhāvanāya araññe viharantopi kālena kālaṃ tameva gāthaṃ udāneti, tenassa ekudāniyoti samaññā udapādi. So athekadivasaṃ cittekaggataṃ labhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.72-81) –

“Adhicetaso appamajjato” is the verse of the Venerable Elder Ekudāniya. What is its origin? This one, too, having made his aspiration under previous Buddhas and accumulating merit in various existences as a support for emancipation, was reborn as a general of the yakkhas during the time of the Blessed One Atthadassī. When the Teacher attained final Nibbāna, he was overcome with lamentation and grief, thinking, “Alas for me, unfortunate am I, that I was not able to perform meritorious deeds like giving while the Teacher was still alive!” Then a disciple of the Teacher named Sāgara dispelled his grief and engaged him in the worship of the Teacher’s stupa. For five years, he worshipped the stupa, and after passing away from that life, he wandered through the realms of devas and humans due to that merit. During the time of the Blessed One Kassapa, he was reborn in a respectable household, and upon reaching maturity, he would from time to time approach the Teacher. At that time, the Teacher frequently exhorted his disciples with the verse beginning, “Adhicetaso.” Hearing it, he was inspired by faith and went forth. After going forth, he repeatedly recited that very verse. For twenty thousand years, he practiced the ascetic life but, due to the immaturity of his knowledge, could not bring about any distinction. After passing away from there, he was reborn in a devaloka and, wandering successively through fortunate existences, in this Buddha’s Dispensation, he was reborn as the son of a wealthy brahmin in Sāvatthī. Having reached maturity, he saw the Buddha’s majesty during the dedication of Jetavana, acquired faith, and went forth. Having fulfilled his prior duties and dwelling in the forest, he approached the Teacher. At that time, the Teacher, seeing the Venerable Sāriputta nearby devoted to the higher mind, uttered this inspired saying, “Adhicetaso.” Hearing it, this elder, though dwelling in the forest for a long time engaged in meditation, would from time to time utter that same verse. Thus, he came to be known as Ekudāniya. Then one day, having attained one-pointedness of mind and developed insight, he reached arahantship. Therefore, it is said in the Apadāna (Apadāna, Thera 1.12.72-81):

‘‘Atthadassimhi sugate, nibbute samanantarā;

Yakkhayoniṃ upapajjiṃ, yasaṃ patto cahaṃ tadā.

“Immediately after the Sugata Atthadassī had attained Nibbāna, I was reborn in the yakkha realm, and at that time, I attained fame.

‘‘Dulladdhaṃ [Pg.193] vata me āsi, duppabhātaṃ duruṭṭhitaṃ;

Yaṃ me bhoge vijjamāne, parinibbāyi cakkhumā.

An ill-gain indeed it was for me, an ill-dawn, an ill-arising; in that while my wealth was present, the Seeing One has attained Parinibbāna.

‘‘Mama saṅkappamaññāya, sāgaro nāma sāvako;

Mamuddharitukāmo so, āgacchi mama santikaṃ.

Having understood my intention, the disciple named Sāgara, wishing to uplift me, came into my presence.

‘‘Kiṃ nu socasi mā bhāyi, cara dhammaṃ sumedhasa;

Anuppadinnā buddhena, sabbesaṃ bījasampadā.

Why indeed do you grieve? Do not fear. O wise one, practice the Dhamma. The accomplishment of the seed has been bestowed by the Buddha for all.

‘‘Yo ce pūreyya sambuddhaṃ, tiṭṭhantaṃ lokanāyakaṃ;

Dhātuṃ sāsapamattampi, nibbutassāpi pūjaye.

Whether one might honor the Fully Enlightened One, the leader of the world, while he is living, or might honor even a mustard seed-sized relic of one who has attained Nibbāna,

‘‘Same cittappasādamhi, samaṃ puññaṃ mahaggataṃ;

Tasmā thūpaṃ karitvāna, pūjehi jinadhātuyo.

When there is equal serenity of mind, the merit is equal and great; therefore, having built a stupa, worship the relics of the Conqueror.

‘‘Sāgarassa vaco sutvā, buddhathūpaṃ akāsahaṃ;

Pañcavasse paricariṃ, munino thūpamuttamaṃ.

Having heard the words of Sāgara, I built a Buddha-stupa; for five years I attended to the Sage's excellent stupa.

‘‘Tena kammena dvipadinda, lokajeṭṭha narāsabha;

Sampattiṃ anubhotvāna, arahattamapāpuṇiṃ.

By that deed, O leader of bipeds, foremost in the world, noblest of men, having experienced prosperity, I attained Arahantship.

‘‘Bhūripaññā ca cattāro, sattakappasate ito;

Sattaratanasampannā, cakkavattī mahabbalā.

And four of extensive wisdom, seven hundred aeons from this time, endowed with the seven treasures, were wheel-turning monarchs of great might.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā vimuttisukhena viharanto ekadivasaṃ āyasmatā dhammabhaṇḍāgārikena paṭibhānaṃ vīmaṃsituṃ, ‘‘āvuso, mayhaṃ dhammaṃ bhaṇāhī’’ti ajjhiṭṭho cirakālaparicitattā –

Having attained Arahantship and dwelling in the bliss of liberation, one day, being requested by the venerable Dhammabhaṇḍāgārika, who wished to test his eloquence, 'Friend, recite the Dhamma to me,' because of their long-standing familiarity—

68.

68.

‘‘Adhicetaso appamajjato, munino monapathesu sikkhato;

Sokā na bhavanti tādino, upasantassa sadā satīmato’’ti. (udā. 37) –

Sorrows do not exist for such a one who is peaceful and ever mindful: a sage with a higher mind, who is diligent and trains in the paths to wisdom.

Imameva gāthaṃ abhāsi.

He recited this very verse.

Tattha [Pg.194] adhicetasoti adhicittavato, sabbacittānaṃ adhikena arahattaphalacittena samannāgatassāti attho. Appamajjatoti nappamajjato, appamādena anavajjadhammesu sātaccakiriyāya samannāgatassāti vuttaṃ hoti. Muninoti ‘‘yo munāti ubho loke, muni tena pavuccatī’’ti (dha. pa. 269; mahāni. 149; cūḷani. mettagūmāṇavapucchāniddesa 21) evaṃ ubhayalokamunanena vā, monaṃ vuccati ñāṇaṃ, tena arahattaphalapaññāsaṅkhātena monena samannāgatatāya vā khīṇāsavo muni nāma, tassa munino. Monapathesu sikkhatoti arahattañāṇasaṅkhātassa monassa pathesu upāyamaggesu sattatiṃsabodhipakkhiyadhammesu, tīsu vā sikkhāsu sikkhato. Idañca pubbabhāgapaṭipadaṃ gahetvā vuttaṃ. Pariniṭṭhitasikkho hi arahā, tasmā evaṃ sikkhato, imāya sikkhāya munibhāvaṃ pattassa muninoti evamettha attho daṭṭhabbo. Yasmā cetadevaṃ tasmā heṭṭhimamaggaphalacittānaṃ vasena adhicetaso, catusaccasambodhipaṭipattiyaṃ appamādavasena appamajjato, aggamaggañāṇasamannāgamena muninoti evametesaṃ padānaṃ attho yujjatiyeva. Atha vā ‘‘appamajjato sikkhato’’ padhānahetū akkhātāti daṭṭhabbā. Tasmā appamajjanahetu sikkhanahetu ca adhicetasoti attho.

Herein, 'adhicetaso' means one possessing a higher mind; that is, one endowed with the mind of the fruition of Arahantship, which is superior to all other minds. 'Appamajjato' means not negligent; it is said to mean one endowed with the practice of diligence regarding blameless states. 'Munino' refers to a sage. As it is said: 'One who understands both worlds is thereby called a sage.' Thus, either through this understanding of both worlds, or because wisdom is called 'mona,' a taint-extinguished one is called a sage (muni) due to being endowed with that 'mona' designated as the wisdom of the fruition of Arahantship; thus, 'of that sage.' 'Monapathesu sikkhato' means training in the paths to the wisdom (mona) designated as the knowledge of Arahantship—that is, in the ways and means, the thirty-seven factors of enlightenment—or in the three trainings. This is stated with reference to the preliminary stage of the practice, for an Arahant is one for whom the training is completed. Therefore, 'training thus' should be understood here as 'of the sage who has attained the state of a sage through this training.' And since this is so, the meaning of these terms is indeed fitting: 'adhicetaso' by means of the minds of the lower paths and fruitions; 'appamajjato' by means of diligence in the practice of fully understanding the Four Truths; and 'munino' by means of being endowed with the knowledge of the highest path.

Sokā na bhavanti tādinoti tādisassa khīṇāsavamunino abbhantare iṭṭhaviyogādivatthukā sokā cittasantāpā na honti. Atha vā tādilakkhaṇappattassa asekkhamunino sokā na bhavantīti. Upasantassāti rāgādīnaṃ accantūpasamena upasantassa. Sadā satīmatoti sativepullappattiyā niccakālaṃ satiyā avirahitassa.

'Sorrows do not exist for such a one' means: for such a taint-extinguished sage, sorrows and mental afflictions founded on things like separation from what is dear do not exist within. Or alternatively, sorrows do not exist for the non-trainee sage who has attained the characteristic of being 'such a one.' 'Of one who is at peace' means of one who is at peace through the complete pacification of lust and so forth. 'Of one who is ever mindful' means of one who, having attained fullness of mindfulness, is at all times not bereft of mindfulness.

Ettha ca ‘‘adhicetaso’’ti iminā adhicittasikkhā, ‘‘appamajjato’’ti iminā adhisīlasikkhā, ‘‘munino monapathesu sikkhato’’ti etehi adhipaññāsikkhā. ‘‘Munino’’ti vā etena adhipaññāsikkhā, ‘‘monapathesu sikkhato’’ti etena tāsaṃ lokuttarasikkhānaṃ pubbabhāgapaṭipadā, ‘‘sokā na bhavantī’’tiādīhi sikkhāpāripūriyā ānisaṃsā pakāsitāti veditabbaṃ ayameva ca therassa aññābyākaraṇagāthā ahosi.

Herein, by 'adhicetaso' is meant the training in higher mind (adhicittasikkhā); by 'appamajjato,' the training in higher virtue (adhisīlasikkhā); and by 'munino monapathesu sikkhato,' the training in higher wisdom (adhipaññāsikkhā). Alternatively, by 'munino' is meant the training in higher wisdom, and by 'monapathesu sikkhato,' the preliminary practice for those supramundane trainings. It should be understood that by the words 'sorrows do not exist,' and so on, the benefits of the fulfillment of the training are declared. And this very verse was the Elder's declaration of final knowledge.

Ekudāniyattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Ekudāniya is concluded.

9. Channattheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Channa

Sutvāna [Pg.195] dhammaṃ mahato mahārasanti āyasmato channattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ siddhatthaṃ bhagavantaṃ aññataraṃ rukkhamūlaṃ upagacchantaṃ disvā pasannacitto mudusamphassaṃ paṇṇasantharaṃ santharitvā adāsi. Pupphehi ca samantato okiritvā pūjaṃ akāsi. So tena puññakammena devaloke nibbattitvā punapi aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto amhākaṃ bhagavato kāle suddhodanamahārājassa gehe dāsiyā kucchimhi nibbatti, channotissa nāmaṃ ahosi, bodhisattena sahajāto. So satthu ñātisamāgame paṭiladdhasaddho pabbajitvā bhagavati pemena, ‘‘amhākaṃ buddho, amhākaṃ dhammo’’ti mamattaṃ uppādetvā sinehaṃ chindituṃ asakkonto samaṇadhammaṃ akatvā satthari parinibbute satthārā āṇattavidhinā katena brahmadaṇḍena santajjito saṃvegappatto hutvā sinehaṃ chinditvā vipassanto nacireneva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.10.45-50) –

'Having heard the Dhamma, great, of great flavor'—these are the verses of the Venerable Elder Channa. What is their origin? This Elder, too, having made his aspiration under previous Buddhas and having accumulated merit in various existences as a basis for turning away from rebirth, was born in a good family in the time of the Blessed One Siddhattha. Having come of age, one day he saw the Blessed One Siddhattha approaching the foot of a certain tree. With a confident mind, he spread out a soft couch of leaves and gave it. He also performed an act of worship by scattering flowers all around. By that meritorious deed, he was reborn in the world of the devas. Again and again performing meritorious deeds and wandering only in happy destinations, in the time of our Blessed One, he was conceived in the womb of a female slave in the house of King Suddhodana. His name was Channa, and he was born at the same time as the Bodhisatta. He gained faith at the gathering of the Teacher's relatives and went forth. Due to his love for the Blessed One, he gave rise to a sense of possession, thinking, 'Our Buddha, our Dhamma.' Unable to cut off this affection, he did not perform the duties of a monk. After the Teacher attained Parinibbāna, having been admonished with the 'higher penalty' imposed according to the Teacher's instruction, he became filled with spiritual urgency. Cutting off his affection and developing insight, he soon attained Arahantship. Thus it was said in the Apadāna:

‘‘Siddhatthassa bhagavato, adāsiṃ paṇṇasantharaṃ;

Samantā upahārañca, kusumaṃ okiriṃ ahaṃ.

To the Blessed One Siddhattha, I gave a couch of leaves; and as an offering, I scattered flowers all around.

‘‘Pāsādevaṃ guṇaṃ rammaṃ, anubhomi mahārahaṃ;

Mahagghāni ca pupphāni, sayanebhisavanti me.

In a delightful palace, I experience such a splendid quality; and costly flowers rain down upon my bed.

‘‘Sayanehaṃ tuvaṭṭāmi, vicitte pupphasanthate;

Pupphavuṭṭhi ca sayane, abhivassati tāvade.

I turn over on a variegated bed strewn with flowers; and a rain of flowers continuously falls upon the bed.

‘‘Catunnavutito kappe, adāsiṃ paṇṇasantharaṃ;

Duggatiṃ nābhijānāmi, santharassa idaṃ phalaṃ.

Ninety-four aeons ago, I gave a couch of leaves; I know of no bad destination since then; this is the fruit of that couch.

‘‘Tiṇasantharakā nāma, sattete cakkavattino;

Ito te pañcame kappe, uppajjiṃsu janādhipā.

Seven wheel-turning monarchs named Tiṇasantharaka; in the fifth aeon from this one, they arose as lords of men.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Arahattaṃ [Pg.196] pana patvā vimuttisukhasantappito pītivegavissaṭṭhaṃ udānaṃ udānento –

Having attained Arahantship, satiated with the bliss of liberation, he uttered an inspired utterance impelled by a surge of joy:

69.

69.

‘‘Sutvāna dhammaṃ mahato mahārasaṃ,Sabbaññutaññāṇavarena desitaṃ;

Maggaṃ papajjiṃ amatassa pattiyā,So yogakkhemassa pathassa kovido’’ti. – gāthaṃ abhāsi;

'Having heard the Dhamma, great and of great flavor, taught by the Excellent One with the knowledge of omniscience, I entered upon the path for the attainment of the Deathless. He is skilled in the path to security from the bonds.' Thus he spoke the verse.

Tattha sutvānāti suṇitvā, sotena gahetvā ohitasoto sotadvārānusārena upadhāretvā. Dhammanti catusaccadhammaṃ. Mahatoti bhagavato. Bhagavā hi mahantehi uḷāratamehi sīlādiguṇehi samannāgatattā, sadevakena lokena visesato mahanīyatāya ca ‘‘mahā’’ti vuccati, yā tassa mahāsamaṇoti samaññā jātā. Nissakkavacanañcetaṃ ‘‘mahato dhammaṃ sutvānā’’ti. Mahārasanti vimuttirasassa dāyakattā uḷārarasaṃ. Sabbaññutaññāṇavarena desitanti sabbaṃ jānātīti sabbaññū, tassa bhāvo sabbaññutā. Ñāṇameva varaṃ, ñāṇesu vā varanti ñāṇavaraṃ, sabbaññutā ñāṇavaraṃ etassāti sabbaññutaññāṇavaro, bhagavā. Tena sabbaññutaññāṇasaṅkhātaaggañāṇena vā karaṇabhūtena desitaṃ kathitaṃ dhammaṃ sutvānāti yojanā. Yaṃ panettha vattabbaṃ, taṃ paramatthadīpaniyaṃ itivuttakavaṇṇanāyaṃ vuttanayena veditabbaṃ. Magganti aṭṭhaṅgikaṃ ariyamaggaṃ. Papajjinti paṭipajjiṃ. Amatassa pattiyāti nibbānassa adhigamāya upāyabhūtaṃ paṭipajjinti yojanā. Soti so bhagavā. Yogakkhemassa pathassa kovidoti catūhi yogehi anupaddutassa nibbānassa yo patho, tassa kovido tattha sukusalo. Ayañhettha attho – bhagavato catusaccadesanaṃ sutvā amatādhigamūpāyamaggaṃ ahaṃ paṭipajjiṃ paṭipajjanamaggaṃ mayā kataṃ, so eva pana bhagavā sabbathā yogakkhemassa pathassa kovido, parasantāne vā paramanesu kusalo, yassa saṃvidhānamāgamma ahampi maggaṃ paṭipajjinti. Ayameva ca therassa aññābyākaraṇagāthā ahosīti.

Herein, ‘having heard’ (sutvāna) means having listened, having grasped with the ear, being attentive, and having comprehended through the ear-door. ‘Dhamma’ means the Dhamma of the Four Noble Truths. ‘Of the Great One’ (mahato) means of the Blessed One. For the Blessed One is called ‘Great’ because He is endowed with great and most excellent qualities such as virtue, and because He is especially revered by the world with its devas; hence the designation ‘the Great Ascetic’ arose for Him. And this is an ablative expression: ‘having heard the Dhamma of the Great One.’ ‘Of great flavor’ (mahārasaṃ) means of supreme flavor, because it bestows the flavor of liberation. ‘Taught by the one with supreme knowledge of omniscience’ (Sabbaññutaññāṇavarena desitaṃ): ‘He knows all’ (sabbaṃ jānāti), thus He is ‘omniscient’ (sabbaññū); His state is ‘omniscience’ (sabbaññutā). ‘Knowledge itself is supreme’ (ñāṇameva varaṃ), or ‘supreme among knowledges’ (ñāṇesu varaṃ), thus ‘supreme knowledge’ (ñāṇavaraṃ). ‘This supreme knowledge of omniscience belongs to Him’ (sabbaññutā ñāṇavaraṃ etassa), thus He, the Blessed One, is ‘the one with supreme knowledge of omniscience’ (sabbaññutaññāṇavaro). The construction is: ‘having heard the Dhamma taught and spoken by means of that instrumental, supreme knowledge known as omniscience.’ Whatever should be said here is to be understood in the way explained in the Paramatthadīpanī, the commentary on the Itivuttaka. ‘The Path’ (maggaṃ) means the Noble Eightfold Path. ‘I entered’ (papajjiṃ) means I practiced. ‘For the attainment of the Deathless’ (amatassa pattiyā): the construction is, ‘I practiced the path which is the means for the realization of Nibbāna.’ ‘He’ (so) means that Blessed One. ‘Skilled in the path to security from bondage’ (yogakkhemassa pathassa kovido): He is skilled, highly proficient, in that path to Nibbāna which is undisturbed by the four yokes. The meaning here is this: ‘Having heard the Blessed One’s teaching of the Four Noble Truths, I practiced the path that is the means to attain the Deathless; the path of practice was undertaken by me. That Blessed One is in every way skilled in the path to security from bondage, or is adept in training others. By relying on His instruction, I too practiced the path.’ And this was the Elder’s verse of declaration of final knowledge.

Channattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Channa is concluded.

10. Puṇṇattheragāthāvaṇṇanā

10. Commentary on the Verses of Elder Puṇṇa

Sīlamevāti [Pg.197] āyasmato puṇṇattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekanavute kappe buddhasuññe loke brāhmaṇakule nibbattitvā vayappatto brāhmaṇasippesu nipphattiṃ gantvā kāmesu ādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantappadese paṇṇakuṭiṃ katvā vāsaṃ kappesi. Tassa vasanaṭṭhānassa avidūre ekasmiṃ pabbhāre paccekabuddho ābādhiko hutvā parinibbāyi, tassa parinibbānasamaye mahā āloko ahosi. Taṃ disvā so, ‘‘kathaṃ nu kho ayaṃ āloko uppanno’’ti vīmaṃsanavasena ito cito ca āhiṇḍanto pabbhāre paccekasambuddhaṃ parinibbutaṃ disvā gandhadārūni saṃkaḍḍhitvā sarīraṃ jhāpetvā gandhodakena upasiñci. Tattheko devaputto antalikkhe ṭhatvā evamāha – ‘‘sādhu, sādhu, sappurisa, bahuṃ tayā puññaṃ pasavantena pūritaṃ sugatisaṃvattaniyaṃ kammaṃ tena tvaṃ sugatīsuyeva uppajjissasi, ‘puṇṇo’ti ca te nāmaṃ bhavissatī’’ti. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sunāparantajanapade suppārakapaṭṭane gahapatikule nibbatti, puṇṇotissa nāmaṃ ahosi. So vayappatto vāṇijjavasena mahatā satthena saddhiṃ sāvatthiṃ gato. Tena ca samayena bhagavā sāvatthiyaṃ viharati. Atha so sāvatthivāsīhi upāsakehi saddhiṃ vihāraṃ gato satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vattapaṭivattehi ācariyupajjhāye ārādhento vihāsi. So ekadivasaṃ satthāraṃ upasaṅkamitvā, ‘‘sādhu maṃ, bhante bhagavā, saṃkhittena ovādena ovadatu, yamahaṃ sutvā sunāparantajanapade vihareyya’’nti āha. Tassa bhagavā, ‘‘santi kho, puṇṇa, cakkhuviññeyyā rūpā’’tiādinā (ma. ni. 3.395; saṃ. ni. 4.88) ovādaṃ datvā sīhanādaṃ nadāpetvā vissajjesi. So bhagavantaṃ vanditvā sunāparantajanapadaṃ gantvā suppārakapaṭṭane viharanto samathavipassanaṃ ussukkāpetvā tisso vijjā sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.41.29-44) –

“Virtue alone”—this is the verse of the Venerable Elder Puṇṇa. What is its origin? He too, having made his aspiration in the presence of previous Buddhas and having accumulated wholesome karma in various existences as a foundation for liberation, was reborn in a brahmin family during a world period devoid of Buddhas, ninety-one eons ago. Having reached maturity, he mastered the brahmin arts and, seeing the danger in sensual pleasures, he abandoned household life and went forth as an ascetic. He built a leaf hut in the Himalayan region and dwelt there. Not far from his dwelling place, on a mountainside, a Paccekabuddha who was ill passed away into final Nibbāna. At the moment of his passing, a great light appeared. Seeing this, the ascetic wondered, “How has this light arisen?” Wandering here and there in search of its cause, he discovered the Paccekabuddha who had passed into final Nibbāna on the mountainside. Gathering fragrant wood, he cremated the body and sprinkled it with scented water. Then a deva stood in the sky and said, “Well done, well done, good man! You have generated much merit, karma that leads to a fortunate rebirth. Because of this, you will be reborn only in happy realms, and your name will be ‘Puṇṇa.’” Through that meritorious deed, he wandered among devas and humans until, during this Buddha’s dispensation, he was reborn in a householder's family in the Sunāparanta country, in the port town of Suppāraka. His name was Puṇṇa. When he came of age, he traveled to Sāvatthī with a large caravan for trade. At that time, the Blessed One was dwelling in Sāvatthī. Puṇṇa went to the monastery with the lay devotees of Sāvatthī, heard the Dhamma from the Teacher, and, having gained faith, went forth into homelessness. He lived diligently, pleasing his teachers and preceptors by fulfilling his duties. One day, he approached the Teacher and said, “Venerable sir, may the Blessed One give me a brief exhortation, which having heard, I may dwell in the Sunāparanta country.” The Blessed One gave him the exhortation beginning, “Puṇṇa, there are forms cognizable by the eye…” (MN 145; SN 35.88), and having caused him to roar the lion’s roar, dismissed him. After paying homage to the Blessed One, Puṇṇa went to the Sunāparanta country and dwelt in Suppārakapaṭṭana. Striving in serenity and insight, he realized the three knowledges. Thus it is said in the Apadāna (Apadāna, Thera 1.41.29-44):

‘‘Pabbhārakūṭaṃ nissāya, sayambhū aparājito;

Ābādhiko ca so buddho, vasati pabbatantare.

“Near Pabbhāra Peak, the Self-existent One, the Unconquered; though ailing, that Buddha dwells in the mountain’s interior.”

‘‘Mama [Pg.198] assamasāmantā, panādo āsi tāvade;

Buddhe nibbāyamānamhi, āloko udapajjatha.

“Near my hermitage, a loud noise arose at that moment; when the Buddha was passing into Nibbāna, a light appeared.”

‘‘Yāvatā vanasaṇḍasmiṃ, acchakokataracchakā;

Vāḷā ca kesarī sabbe, abhigajjiṃsu tāvade.

“Throughout the forest grove, bears, wolves, and hyenas, wild beasts and all the lions, roared together then.”

‘‘Uppātaṃ tamahaṃ disvā, pabbhāraṃ agamāsahaṃ;

Tatthaddasāsiṃ sambuddhaṃ, nibbutaṃ aparājitaṃ.

“Having seen that portent, I went to the mountain slope; there I saw the Sambuddha, extinguished, the Unconquered.”

‘‘Suphullaṃ sālarājaṃva, sataraṃsiṃva uggataṃ;

Vītaccikaṃva aṅgāraṃ, nibbutaṃ aparājitaṃ.

“Like a sāl-tree king in full bloom, like the risen hundred-rayed sun; like a flameless ember, extinguished, the Unconquered.”

‘‘Tiṇaṃ kaṭṭhañca pūretvā, citakaṃ tatthakāsahaṃ;

Citakaṃ sukataṃ katvā, sarīraṃ jhāpayiṃ ahaṃ.

“Having piled up grass and wood, I made a pyre there; having prepared the pyre well, I myself cremated the body.”

‘‘Sarīraṃ jhāpayitvāna, gandhatoyaṃ samokiriṃ;

Antalikkhe ṭhito yakkho, nāmamaggahi tāvade.

“Having cremated the body, I sprinkled scented water; a yakkha standing in the sky proclaimed my name at that moment.”

‘‘Yaṃ pūritaṃ tayā kiccaṃ, sayambhussa mahesino;

Puṇṇako nāma nāmena, sadā hohi tuvaṃ mune.

“For the duty you have fulfilled for the Self-existent Great Sage, may you, O sage, always be known by the name Puṇṇa.”

‘‘Tamhā kāyā cavitvāna, devalokaṃ agacchahaṃ;

Tattha dibbamayo gandho, antalikkhā pavassati.

“Having passed away from that body, I went to the world of the devas; there, a divine fragrance rained down from the sky.”

‘‘Tatrāpi nāmadheyyaṃ me, puṇṇakoti ahū tadā;

Devabhūto manusso vā, saṅkappaṃ pūrayāmahaṃ.

“There also my name was Puṇṇaka at that time; whether I became a deva or a human, I fulfilled my resolve.”

‘‘Idaṃ pacchimakaṃ mayhaṃ, carimo vattate bhavo;

Idhāpi puṇṇako nāma, nāmadheyyaṃ pakāsati.

“This is my final existence, the last round of becoming is turning. Here too, the name Puṇṇaka is renowned.”

‘‘Tosayitvāna sambuddhaṃ, gotamaṃ sakyapuṅgavaṃ;

Sabbāsave pariññāya, viharāmi anāsavo.

“Having pleased the Sambuddha, Gotama, the bull of the Sakyans, having fully understood all the taints, I dwell without taints.”

‘‘Ekanavutito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, tanukiccassidaṃ phalaṃ.

“For the deed I did then, ninety-one eons ago, I know of no bad destination; this is the fruit of that small deed.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ [Pg.199] pana patvā thero bahū manusse sāsane abhippasādesi. Yato pañcasatamattā purisā upāsakattaṃ pañcasatamattā ca itthiyo upāsikābhāvaṃ paṭivedesuṃ. So tattha rattacandanena candanamāḷaṃ nāma gandhakuṭiṃ kārāpetvā, ‘‘satthā pañcahi bhikkhusatehi saddhiṃ māḷaṃ paṭicchatū’’ti bhagavantaṃ pupphadūtena nimantesi. Bhagavā ca iddhānubhāvena tattakehi bhikkhūhi saddhiṃ tattha gantvā candanamāḷaṃ paṭiggahetvā aruṇe anuṭṭhiteyeva paccāgamāsi. Thero aparabhāge parinibbānasamaye aññaṃ byākaronto –

Having attained arahantship, the elder inspired great confidence in the teaching in many people. Consequently, about five hundred men declared themselves lay followers, and about five hundred women declared themselves female lay followers. He then had a perfumed chamber named Candanamāḷa built there with red sandalwood, and sent a floral messenger to invite the Blessed One, saying, “May the Teacher, together with five hundred monks, accept the pavilion.” The Blessed One, by his psychic power, went there with that very number of monks, accepted the Candanamāḷa, and returned before the break of dawn. Later, at the time of his final Nibbāna, the elder, declaring his final knowledge, said:

70.

70.

‘‘Sīlameva idha aggaṃ, paññavā pana uttamo;

Manussesu ca devesu, sīlapaññāṇato jaya’’nti. – gāthaṃ abhāsi;

“Virtue indeed is foremost here, but the wise one is supreme; among humans and gods, victory is from virtue and wisdom.” – he spoke this verse.

Tattha sīlanti sīlanaṭṭhena sīlaṃ, patiṭṭhānaṭṭhena samādhānaṭṭhena cāti attho. Sīlañhi sabbaguṇānaṃ patiṭṭhā, tenāha – ‘‘sīle patiṭṭhāya naro sapañño’’ti (saṃ. ni. 1.23; peṭako. 22; visuddhi. 1.1). Samādahati ca taṃ kāyavācāavippakiṇṇaṃ karotīti attho. Tayidaṃ sīlameva aggaṃ sabbaguṇānaṃ mūlabhāvato pamukhabhāvato ca. Yathāha – ‘‘tasmātiha, tvaṃ bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ sīlañca suvisuddha’’nti (saṃ. ni. 5.369), ‘‘pātimokkhanti mukhametaṃ pamukhameta’’nti (mahāva. 135) ca ādi. Idhāti nipātamattaṃ. Paññavāti ñāṇasampanno. So uttamo seṭṭho pavaroti puggalādhiṭṭhānāya gāthāya paññāyayeva seṭṭhabhāvaṃ dasseti. Paññuttarā hi kusalā dhammā. Idāni taṃ sīlapaññānaṃ aggaseṭṭhabhāvaṃ kāraṇato dasseti ‘‘manussesu ca devesu, sīlapaññāṇato jaya’’nti ca. Sīlapaññāṇahetu paṭipakkhajayo kāmakilesajayo hotīti attho.

Therein, 'virtue' (sīla) is so called in the sense of composing, in the sense of being a foundation, and in the sense of harmonizing—this is the meaning. For virtue is the foundation of all good qualities, as it is said: “A wise person, established in virtue…” (Saṃ. Ni. 1.23; Peṭako. 22; Visuddhi. 1.1). And it harmonizes, meaning it makes body and speech unscattered. This very virtue is foremost among all good qualities because it is their root and because it is pre-eminent. As it is said: “Therefore, monk, here you should first purify the wholesome states. And what is the beginning of wholesome states? Virtue that is well-purified…” (Saṃ. Ni. 5.369), and “The Pātimokkha is the beginning, it is the foremost…” (Mahāva. 135), and so on. ‘Here’ is merely a particle. ‘Wise’ (paññavā) means one endowed with knowledge. ‘He is supreme, best, excellent’—by means of this verse, which is based on the individual, it shows that supremacy belongs to wisdom alone. For wholesome states have wisdom as their chief. Now, it shows the reason for this supreme excellence of virtue and wisdom with the words: “among humans and gods, victory is from virtue and wisdom.” The meaning is: through virtue and wisdom as the cause, there is victory over the opposing side, victory over the defilements of sensual desire.

Puṇṇattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Puṇṇa is concluded.

Sattamavaggavaṇṇanā niṭṭhitā.

The Commentary on the Seventh Chapter is concluded.

8. Aṭṭhamavaggo

8. The Eighth Chapter

1. Vacchapālattheragāthāvaṇṇanā

1. The Commentary on the Verses of Elder Vacchapāla

Susukhumanipuṇatthadassināti [Pg.200] āyasmato vacchapālattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni ācinanto devamanussesu saṃsaranto ito ekanavute kappe brāhmaṇakule nibbattitvā brāhmaṇasippesu nipphattiṃ gantvā aggiṃ paricaranto ekadivasaṃ mahatiyā kaṃsapātiyā pāyāsaṃ ādāya dakkhiṇeyyaṃ pariyesanto vipassiṃ bhagavantaṃ ākāse caṅkamantaṃ disvā acchariyabbhutacittajāto bhagavantaṃ abhivādetvā dātukāmataṃ dassesi. Paṭiggahesi bhagavā anukampaṃ upādāya. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa putto hutvā nibbatti, vacchapālotissa nāmaṃ ahosi. So bimbisārasamāgame uruvelakassapattherena iddhipāṭihāriyaṃ dassetvā satthu paramanipaccakāre kate taṃ disvā paṭiladdhasaddho pabbajitvā sattāhapabbajito eva vipassanaṃ vaḍḍhetvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.13.26-34) –

“One who sees the extremely subtle and refined meaning” is the verse of the Venerable Elder Vacchapāla. What is its origin? This one, too, having made his aspiration under former Buddhas, accumulating merits in various existences and wandering among gods and humans, was, ninety-one eons ago, born into a brahmin family. Having perfected the brahmin crafts and tending the sacred fire, one day, carrying milk-rice in a large bronze bowl while seeking a worthy recipient, he saw the Blessed One Vipassī walking in the sky, and his mind arose with wonder and amazement. He paid homage to the Blessed One and showed his desire to give. The Blessed One accepted out of compassion. Through that meritorious action, wandering among gods and humans, in this Buddha’s dispensation, he was reborn as the son of a wealthy brahmin in Rājagaha, and his name was Vacchapāla. At Bimbisāra’s assembly, when the Elder Uruvela Kassapa displayed miraculous power and supreme reverence was shown to the Teacher, seeing that, he gained faith, went forth, and having been ordained for only seven days, developed insight and attained the six superknowledges. Thus it is said in the Apadāna (Apa. Thera 1.13.26-34):

‘‘Suvaṇṇavaṇṇo sambuddho, bāttiṃsavaralakkhaṇo;

Pavanā abhinikkhanto, bhikkhusaṅghapurakkhato.

“The golden-hued Sambuddha, endowed with the thirty-two excellent marks, came forth from the forest, honored by the community of monks.

‘‘Mahaccā kaṃsapātiyā, vaḍḍhetvā pāyasaṃ ahaṃ;

Āhutiṃ yiṭṭhukāmo so, upanesiṃ baliṃ ahaṃ.

“Having prepared milk-rice in a large bronze bowl, I, desiring to make an offering, brought the oblation near.

‘‘Bhagavā tamhi samaye, lokajeṭṭho narāsabho;

Caṅkamaṃ susamārūḷho, ambare anilāyane.

“The Blessed One at that time, the world’s eldest, the bull among men, had well ascended a walkway in the windless sky.

‘‘Tañca acchariyaṃ disvā, abbhutaṃ lomahaṃsanaṃ;

Ṭhapayitvā kaṃsapātiṃ, vipassiṃ abhivādayiṃ.

“Seeing that marvel, a wonder that was hair-raising, I set down the bronze bowl and paid homage to Vipassī.

‘‘Tuvaṃ devosi sabbaññū, sadeve sahamānuse;

Anukampaṃ upādāya, paṭiggaṇha mahāmuni.

“‘You are a god, the all-knowing one in the world with its gods and humans. Out of compassion, O great sage, please accept this.’

‘‘Paṭiggahesi [Pg.201] bhagavā, sabbaññū lokanāyako;

Mama saṅkappamaññāya, satthā loke mahāmuni.

“The Blessed One, the all-knowing, the world’s leader, the Teacher, the great sage in the world, accepted, having understood my intention.

‘‘Ekanavutito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, pāyāsassa idaṃ phalaṃ.

“For the gift I gave then, ninety-one eons ago, I know of no bad destination; this is the fruit of that milk-rice.

‘‘Ekatālīsito kappe, buddho nāmāsi khattiyo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Forty-one eons ago, there was a Khattiya named Buddho, endowed with the seven treasures, a wheel-turning monarch of great power.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā sukheneva attanā nibbānassa adhigatabhāvaṃ vibhāvento –

But having attained Arahantship, explaining how Nibbāna was easily attained by himself, he said:

71.

71.

‘‘Susukhumanipuṇatthadassinā, matikusalena nivātavuttinā;

Saṃsevitavuddhasīlinā, nibbānaṃ na hi tena dullabha’’nti. –

“For one who sees the extremely subtle and refined meaning, is skilled in intellect, humble in conduct, and has associated with the virtuous elders, Nibbāna is indeed not difficult to attain.”

Imaṃ gāthaṃ abhāsi.

He spoke this verse.

Tattha susukhumanipuṇatthadassināti ativiya duddasaṭṭhena sukhume, saṇhaṭṭhena nipuṇe saccapaṭiccasamuppādādiatthe aniccatādiṃ oropetvā passatīti susukhumanipuṇatthadassī, tena. Matikusalenāti matiyā paññāya kusalena chekena, ‘‘evaṃ pavattamānassa paññā vaḍḍhati, evaṃ na vaḍḍhatī’’ti dhammavicayasambojjhaṅgapaññāya uppādane kusalena. Nivātavuttināti sabrahmacārīsu nivātanīcavattanasīlena, vuḍḍhesu navesu ca yathānurūpapaṭipattinā. Saṃsevitavuddhasīlināti saṃsevitaṃ āciṇṇaṃ vuddhasīlaṃ saṃsevitavuddhasīlaṃ, taṃ yassa atthi, tena saṃsevitavuddhasīlinā. Atha vā saṃsevitā upāsitā vuddhasīlino etenāti saṃsevitavuddhasīlī, tena. Hītisaddo hetuattho. Yasmā yo nivātavutti saṃsevitavuddhasīlī matikusalo susukhumanipuṇatthadassī ca, tasmā nibbānaṃ na tassa dullabhanti attho. Nivātavuttitāya hi saṃsevitavuddhasīlitāya ca paṇḍitā taṃ ovaditabbaṃ anusāsitabbaṃ maññanti, tesañca ovāde ṭhito sayaṃ [Pg.202] matikusalatāya susukhumanipuṇatthadassitāya ca vipassanāya kammaṃ karonto nacirasseva nibbānaṃ adhigacchatīti, ayameva ca therassa aññābyākaraṇagāthā ahosīti.

Therein, 'by one who sees the extremely subtle and refined meaning' (susukhumanipuṇatthadassinā): one is a 'seer of the extremely subtle and refined meaning' because one sees the meanings of the truths, dependent origination, etc.—which are subtle in the sense of being extremely difficult to see, and refined in the sense of being delicate—by applying the perception of impermanence and so on to them. By such a one. 'By one skilled in intellect' (matikusalenāti) means skilled, clever, in the thought that is wisdom; skilled in producing the wisdom of the enlightenment factor of investigation of states, knowing, “Thus his wisdom grows; thus it does not grow.” 'By one of humble conduct' (nivātavuttināti) means by one with the virtue of humble and lowly conduct towards fellow monastics, and by one who acts appropriately towards elders and new monks. 'By one who has cultivated mature virtue' (saṃsevitavuddhasīlinā): mature virtue that is cultivated and practiced is 'cultivated mature virtue'; by one who possesses this. Or alternatively, those of mature virtue have been associated with and served by him, thus he is 'one who has associated with those of mature virtue'; by such a one. The word 'hi' has the meaning of cause. The meaning is: because one who is of humble conduct, has associated with those of mature virtue, is skilled in intellect, and sees the extremely subtle and refined meaning, therefore Nibbāna is not difficult for him to attain. Indeed, due to his humble conduct and his association with those of mature virtue, the wise consider him worthy of advice and instruction. Established in their advice, and by himself engaging in the practice of insight meditation through his skill in intellect and his seeing of the extremely subtle and refined meaning, he attains Nibbāna before long. And this very verse was the Elder’s declaration of final knowledge.

Vacchapālattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Vacchapāla is concluded.

2. Ātumattheragāthāvaṇṇanā

2. The Commentary on the Verses of Elder Ātuma

Yathā kaḷīro susu vaḍḍhitaggoti āyasmato ātumattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ ācinanto ito ekanavute kappe kulagehe nibbattitvā viññutaṃ patto vipassiṃ bhagavantaṃ antaravīthiyaṃ gacchantaṃ disvā pasannamānaso gandhodakena gandhacuṇṇena ca pūjaṃ akāsi. So tena puññakammena devaloke nibbatto aparāparaṃ sugatīsuyeva saṃsaranto kassapassa bhagavato sāsane pabbajitvā samaṇadhammaṃ akāsi, ñāṇassa pana aparipakkattā visesaṃ nibbattetuṃ nāsakkhi. Atha imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhiputto hutvā nibbatti, ātumotissa nāmaṃ ahosi. Tassa vayappattassa mātā ‘‘puttassa me bhariyaṃ ānessāmā’’ti ñātakehi sammantesi. So taṃ upadhāretvā hetusampattiyā codiyamāno ‘‘kiṃ mayhaṃ gharāvāsena, idāneva pabbajissāmī’’ti bhikkhūnaṃ santikaṃ gantvā pabbaji. Pabbajitampi naṃ mātā uppabbājetukāmā nānānayehi palobheti. So tassā avasaraṃ adatvā attano ajjhāsayaṃ pakāsento –

“Just as a young shoot with its tip well grown” is the verse of the Venerable Elder Ātuma. What was its origin? He too, having made his aspiration under previous Buddhas, accumulated merit in various existences that was a supporting condition for release from the round of rebirths. Ninety-one eons ago, he was born into a householder’s family and attained maturity. Seeing the Blessed One Vipassī walking along the street, his mind became joyful, and he made offerings with perfumed water and scented powder. By that deed of merit, he was reborn in the heavenly realm. Wandering from one good destination to another, he later went forth in the dispensation of the Buddha Kassapa and practiced the duties of a recluse. However, because his knowledge was not yet fully matured, he could not bring about any special attainment. Then, in this Buddha’s dispensation, he was reborn as the son of a wealthy merchant in Sāvatthī, and his name was Ātuma. When he came of age, his mother thought, “I will bring a wife for my son,” and consulted with relatives. Perceiving this, and being urged by the maturity of conditions, he thought, “What is household life to me? I shall go forth right now.” He went to the monks and ordained. Even after his ordination, his mother, wishing to make him disrobe, tempted him in various ways. He, however, gave her no opportunity, and revealing his own inclination, said:

72.

72.

‘‘Yathā kaḷīro susu vaḍḍhitaggo, dunnikkhamo hoti pasākhajāto;

Evaṃ ahaṃ bhariyāyānītāya, anumañña maṃ pabbajitomhi dānī’’ti. –

“Just as a young shoot, well-grown at the tip, having produced side branches, is difficult to extract; so too, if a wife were brought to me, I would become difficult to extract. Permit me, for I have now gone forth.”

Gāthaṃ abhāsi.

He spoke the verse.

Tattha [Pg.203] kaḷīroti aṅkuro, idha pana vaṃsaṅkuro adhippeto. Susūti taruṇo. Vaḍḍhitaggoti pavaḍḍhitasākho. Susuvaḍḍhitaggoti vā suṭṭhu vaḍḍhitasākho sañjātapattasākho. Dunnikkhamoti veḷugumbato nikkhāmetuṃ nīharituṃ asakkuṇeyyo. Pasākhajātoti jātapasākho, sākhānampi pabbe pabbe uppannaanusākho. Evaṃ ahaṃ bhariyāyānītāyāti yathā vaṃso vaḍḍhitaggo vaṃsantaresu saṃsaṭṭha sākhāpasākho veḷugumbato dunnīharaṇīyo hoti, evaṃ ahampi bhariyāya mayhaṃ ānītāya puttadhītādivasena vaḍḍhitaggo āsattivasena gharāvāsato dunnīharaṇīyo bhaveyyaṃ. Yathā pana vaṃsakaḷīro asañjātasākhabandho veḷugumbato sunīharaṇīyova hoti, evaṃ ahampi asañjātaputtadārādibandho sunīharaṇīyo homi, tasmā anānītāya eva bhariyāya anumañña maṃ attanāva maṃ anujānāpetvā. Pabbajitomhi dānīti, ‘‘idāni pana pabbajito amhi, sādhu suṭṭhū’’ti attano nekkhammābhiratiṃ pakāsesi, atha vā ‘‘anumañña maṃ pabbajitomhi dānī’’ti mātu katheti. Ayañhettha attho – yadipi tāya pubbe nānumataṃ, idāni pana pabbajito amhi, tasmā anumañña anujānāhi maṃ samaṇabhāveyeva ṭhātuṃ, nāhaṃ tayā nivattanīyoti. Evaṃ pana kathento yathāṭhitova vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā kilese khepetvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.13.35-40) –

Herein, kaḷīro means a sprout, but in this context, a bamboo shoot is intended. Susū means young. Vaḍḍhitaggo means having grown branches. Or, susuvaḍḍhitaggo means having well-grown branches, with leaves and shoots fully developed. Dunnikkhamo means difficult to extract or remove from the bamboo clump. Pasākhajāto means having produced side branches, that is, secondary shoots that have arisen at each node of the branches. “So too I, if a wife were brought to me”: just as a bamboo with a grown tip, its branches and side branches entangled among other bamboos, is difficult to remove from the bamboo clump, so too would I, if a wife were brought to me, become difficult to remove from the household life, having a “grown tip” in the sense of sons and daughters, and being attached. But just as a bamboo shoot, without the entanglement of branches, is easily removed from the bamboo clump, so too am I, without the bonds of sons, wife, and so forth, easily removed. Therefore, while a wife has not yet been brought, permit me—that is, allow me yourself. “For I have now gone forth”: with this, he declared his delight in renunciation, saying, “Now I have indeed gone forth; it is good, it is excellent!” Alternatively, he says to his mother, “Permit me, for I have now gone forth.” The meaning here is this: even if she had not approved before, now I have gone forth; therefore, permit me, allow me to remain in the state of a recluse. I am not to be turned back by you. Speaking thus, remaining as he was, he developed insight and, by the sequence of the path, eradicated the defilements and became one endowed with the six higher knowledges. Therefore, it is said in the Apadāna:

‘‘Nisajja pāsādavare, vipassiṃ addasaṃ jinaṃ;

Kakudhaṃ vilasantaṃva, sabbaññuṃ tamanāsakaṃ.

“Seated in the excellent palace, I saw Vipassī, the Conqueror, resplendent like a Kakudha tree in full bloom, the Omniscient One, the destroyer of darkness.

‘‘Pāsādassāvidūre ca, gacchati lokanāyako;

Pabhā niddhāvate tassa, yathā ca sataraṃsino.

“And not far from the palace, the Leader of the World proceeds; his radiance streams forth, like that of the hundred-rayed sun.

‘‘Gandhodakañca paggayha, buddhaseṭṭhaṃ samokiriṃ;

Tena cittappasādena, tattha kālaṅkato ahaṃ.

“Taking up perfumed water, I sprinkled it upon the supreme Buddha; with that serenity of mind, I passed away there.

‘‘Ekanavutito kappe, yaṃ gandhodakamākiriṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In the ninety-one aeons since I sprinkled the perfumed water, I have known no bad destination—this is the fruit of homage to the Buddha.

‘‘Ekatiṃse ito kappe, sugandho nāma khattiyo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Thirty-one aeons ago, I was a khattiya named Sugandha, endowed with the seven jewels, a wheel-turning monarch of great power.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned away… the Buddha’s teaching has been done.”

Chaḷabhiñño [Pg.204] pana hutvā mātaraṃ āpucchitvā tassā pekkhantiyāyeva ākāsena pakkāmi. So arahattappattiyā uttarikālampi antarantarā tameva gāthaṃ paccudāhāsi.

Having become one endowed with the six higher knowledges, he took leave of his mother and departed through the air even as she watched. Even in the time after his attainment of arahantship, he would from time to time recite that same verse.

Tattha ‘‘pabbajitomhī’’ti imināpadesena ayampi therassa aññābyākaraṇagāthā ahosi attano santāne rāgādimalassa pabbājitabhāvadīpanato. Tenāha bhagavā – ‘‘pabbājayamattano malaṃ, tasmā ‘pabbajito’ti vuccatī’’ti (dha. pa. 388).

Here, by means of the phrase “I have gone forth,” this verse also became the Elder’s declaration of final knowledge, as it indicated the banishment of the stain of lust and other defilements from his own continuum. Therefore, the Blessed One said: “Because one has banished one’s own stain, one is called ‘one who has gone forth.’”

Ātumattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Ātuma is concluded.

3. Māṇavattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Māṇava

Jiṇṇañca disvā dukhitañca byādhitanti āyasmato māṇavattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekanavute kappe brāhmaṇakule nibbattitvā lakkhaṇadharo hutvā vipassissa bhagavato abhijātiyā lakkhaṇāni pariggahetvā pubbanimittāni sāvetvā, ‘‘ekaṃsena ayaṃ buddho bhavissatī’’ti byākaritvā nānānayehi thometvā abhivādetvā padakkhiṇaṃ katvā pakkāmi. So tena puññakammena sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālassa gehe nibbattitvā yāva sattavassāni, tāva antoghareyeva vaḍḍhitvā sattame saṃvacchare upanayanatthaṃ uyyānaṃ nīto antarāmagge jiṇṇāturamate disvā tesaṃ adiṭṭhapubbattā te parijane pucchitvā jarārogamaraṇasabhāvaṃ sutvā sañjātasaṃvego tato anivattanto vihāraṃ gantvā satthu santike dhammaṃ sutvā mātāpitaro anujānāpetvā pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.13.41-64) –

“Seeing the aged, the afflicted, and the sick”—this is the verse of the Venerable Elder Māṇava. What is its origin? This one too had made his aspiration in the time of previous Buddhas, accumulating wholesome actions that support liberation in various lives. Ninety-one aeons ago, he was born into a brahmin family and became an expert in the marks of a great man. Having examined the marks on the Blessed One Vipassī at his birth and proclaimed the omens, he declared with certainty, “This one will surely become a Buddha!” He praised him in various ways, paid homage to him, circumambulated him, and departed. Through that meritorious deed, he wandered only in good destinations until, during this Buddha’s dispensation, he was reborn in the house of a wealthy brahmin in Sāvatthī. He grew up within the household until he was seven years old. In his seventh year, while being taken to a park for his initiation ceremony, he saw an aged person, a sick person, and a dead person along the way. As he had never seen such things before, he asked his attendants about them. Upon hearing of the nature of old age, sickness, and death, he was stirred with a sense of urgency. Without turning back from there, he went to the monastery, listened to the Dhamma in the Teacher’s presence, obtained his parents’ permission, and went forth. Establishing insight, he soon attained arahantship. Thus it is said in the Apadāna:

‘‘Jāyamāne vipassimhi, nimittaṃ byākariṃ ahaṃ;

Nibbāpayiñca janataṃ, buddho loke bhavissati.

“When Vipassī was being born, I interpreted the omens and reassured the people, saying: ‘A Buddha will arise in the world.’

‘‘Yasmiñca [Pg.205] jāyamānasmiṃ, dasasahassi kampati;

So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.

“He at whose birth the ten-thousandfold world system trembled—that Blessed One, the Teacher, the One with Vision, now teaches the Dhamma.

‘‘Yasmiñca jāyamānasmiṃ, āloko vipulo ahu;

So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.

“He at whose birth a vast light appeared—that Blessed One, the Teacher, the One with Vision, now teaches the Dhamma.

‘‘Yasmiñca jāyamānasmiṃ, saritāyo na sandayuṃ;

So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.

“He at whose birth the rivers did not flow—that Blessed One, the Teacher, the One with Vision, now teaches the Dhamma.

‘‘Yasmiñca jāyamānasmiṃ, avīcaggi na pajjali;

So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.

“He at whose birth the fire of Avīci did not blaze—that Blessed One, the Teacher, the One with Vision, now teaches the Dhamma.

‘‘Yasmiñca jāyamānasmiṃ, pakkhisaṅgho na sañcari;

So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.

“He at whose birth the flocks of birds did not fly—that Blessed One, the Teacher, the One with Vision, now teaches the Dhamma.

‘‘Yasmiñca jāyamānasmiṃ, vātakkhandho na vāyati;

So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.

“He at whose birth the mass of wind did not blow—that Blessed One, the Teacher, the One with Vision, now teaches the Dhamma.

‘‘Yasmiñca jāyamānasmiṃ, sabbaratanāni jotayuṃ;

So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.

“He at whose birth all the jewels shone—that Blessed One, the Teacher, the One with Vision, now teaches the Dhamma.

‘‘Yasmiñca jāyamānasmiṃ, sattāsuṃ padavikkamā;

So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.

“He at whose birth seven steps were taken—that Blessed One, the Teacher, the One with Vision, now teaches the Dhamma.

‘‘Jātamatto ca sambuddho, disā sabbā vilokayi;

Vācāsabhimudīresi, esā buddhāna dhammatā.

“Just born, the Sambuddha surveyed all directions; he uttered a bull-like utterance—this is the nature of Buddhas.

‘‘Saṃvejayitvā janataṃ, thavitvā lokanāyakaṃ;

Sambuddhaṃ abhivādetvā, pakkāmiṃ pācināmukho.

“Having stirred a sense of urgency in the people and having praised the Leader of the World, having paid homage to the Sambuddha, I departed facing east.

‘‘Ekanavutito kappe, yaṃ buddhamabhithomayiṃ;

Duggatiṃ nābhijānāmi, thomanāya idaṃ phalaṃ.

“In the ninety-one aeons since I praised the Buddha, I have known no bad destination—this is the fruit of that praise.

‘‘Ito navutikappamhi, sammukhāthavikavhayo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Ninety aeons ago, I was a king named Sammukhāthavika, endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Pathavīdundubhi nāma, ekūnanavutimhito;

Sattaratanasampanno, cakkavattī mahabbalo.

“Eighty-nine aeons ago, I was a king named Pathavīdundubhi, endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Aṭṭhāsītimhito [Pg.206] kappe, obhāso nāma khattiyo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Eighty-eight aeons ago, I was a khattiya named Obhāsa, endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Sattāsītimhito kappe, saritacchedanavhayo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Eighty-seven aeons ago, I was a king named Saritacchedana, endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Agginibbāpano nāma, kappānaṃ chaḷasītiyā;

Sattaratanasampanno, cakkavattī mahabbalo.

“Eighty-six aeons ago, I was a king named Agginibbāpana, endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Gatipacchedano nāma, kappānaṃ pañcasītiyā;

Sattaratanasampanno, cakkavattī mahabbalo.

“Eighty-five aeons ago, I was a king named Gatipacchedana, endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Rājā vātasamo nāma, kappānaṃ cullasītiyā;

Sattaratanasampanno, cakkavattī mahabbalo.

“Eighty-four aeons ago, I was a king named Vātasama, endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Ratanapajjalo nāma, kappānaṃ teasītiyā;

Sattaratanasampanno, cakkavattī mahabbalo.

Eighty-three aeons ago, there was a king named Ratanapajjala; endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Padavikkamano nāma, kappānaṃ dveasītiyā;

Sattaratanasampanno, cakkavattī mahabbalo.

Eighty-two aeons ago, there was a king named Padavikkamana; endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Rājā vilokano nāma, kappānaṃ ekasītiyā;

Sattaratanasampanno, cakkavattī mahabbalo.

Eighty-one aeons ago, there was a king named Vilokana; endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Girasāroti nāmena, kappesītimhi khattiyo;

Sattaratanasampanno, cakkavattī mahabbalo.

In the eightieth aeon, there was a noble warrior named Girasāra; endowed with the seven jewels, a wheel-turning monarch of great might.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Adhigatārahatto pana bhikkhūhi, ‘‘kena, tvaṃ āvuso, saṃvegena atidaharova samāno pabbajito’’ti pucchito attano pabbajjānimittakittanāpadesena aññaṃ byākaronto –

However, the bhikkhu who had attained arahantship, when asked by the monks, “Friend, by what sense of urgency did you go forth while still so very young?” made his declaration of final knowledge under the pretext of stating the reason for his going forth:

73.

73.

‘‘Jiṇṇañca disvā dukhitañca byādhitaṃ, matañca disvā gatamāyusaṅkhayaṃ;

Tato ahaṃ nikkhamitūna pabbajiṃ, pahāya kāmāni manoramānī’’ti. –

“Seeing the aged, the suffering, and the sick, seeing the dead, their life’s term ended, then I went forth into homelessness, abandoning delightful sensual pleasures.”

Gāthaṃ abhāsi.

He spoke the verse.

Tattha [Pg.207] jiṇṇanti jarāya abhibhūtaṃ, khaṇḍiccapāliccavalittacatādīhi samaṅgībhūtaṃ. Dukhitanti dukkhappattaṃ. Byādhitanti gilānaṃ. Ettha ca ‘‘byādhita’’nti vuttepi dukkhappattabhāvo siddho, ‘‘dukhita’’nti vacanaṃ tassa bāḷhagilānabhāvaparidīpanatthaṃ. Matanti kālaṅkataṃ, yasmā kālaṅkato āyuno khayaṃ vayaṃ bhedaṃ gato nāma hoti, tasmā vuttaṃ ‘‘gatamāyusaṅkhaya’’nti. Tasmā jiṇṇabyādhimatānaṃ diṭṭhattā, ‘‘ime jarādayo nāma na imesaṃyeva, atha kho sabbasādhāraṇā, tasmā ahampi jarādike anativatto’’ti saṃviggattā. Nikkhamitūnāti nikkhamitvā, ayameva vā pāṭho. Pabbajjādhippāyena gharato niggantvā. Pabbajinti satthu sāsane pabbajaṃ upagato. Pahāya kāmāni manoramānīti iṭṭhakantādibhāvato avītarāgānaṃ mano ramentīti manorame vatthukāme pajahitvā, tappaṭibaddhassa chandarāgassa ariyamaggena samucchindanena nirapekkhabhāvena chaḍḍetvāti attho. Kāmānaṃ pahānakittanamukhena cetaṃ therassa aññābyākaraṇaṃ ahosi. Māṇavakāle pabbajitattā imassa therassa māṇavotveva samaññā jātāti.

Therein, “aged” means overcome by old age, afflicted with such things as broken teeth, grey hair, and wrinkled skin. “Suffering” means one who has encountered suffering. “Sick” means ill. And here, although the state of having encountered suffering is established when “sick” is said, the word “suffering” is used to emphasize the severity of the illness. “Dead” means one who has passed away; because one who has passed away is said to have reached the destruction, decay, and dissolution of life, it is therefore said, “their life’s term ended.” Thus, from having seen the aged, sick, and dead, he felt a sense of urgency, thinking, “This aging and so forth are not unique to them, but are common to all. Therefore, I too cannot overcome aging and the like.” “Then I went forth” means having gone forth; or this is the reading itself. It means having left home with the intention of ordination. “Into homelessness” means he undertook the going forth in the Teacher’s Dispensation. “Abandoning delightful sensual pleasures” means having forsaken sensual objects which are delightful because they delight the minds of those who are not free from passion, due to their being desirable and pleasing; the meaning is that he discarded them with non-attachment by eradicating the sensual desire and passion connected with them through the noble path. This statement about abandoning sensual pleasures was the Elder’s declaration of final knowledge. Because this Elder went forth as a youth, he became known as “Māṇava” (Youth).

Māṇavattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Māṇava is concluded.

4. Suyāmanattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Suyāmana

Kāmacchando ca byāpādoti āyasmato suyāmanattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito ekanavute kappe vipassissa bhagavato kāle dhaññavatīnagare brāhmaṇakule nibbattitvā vayappatto brāhmaṇasippesu nipphattiṃ patvā brāhmaṇamante vāceti. Tena ca samayena vipassī bhagavā mahatā bhikkhusaṅghena saddhiṃ dhaññavatīnagaraṃ piṇḍāya paviṭṭho hoti. Taṃ disvā brāhmaṇo pasannacitto attano gehaṃ netvā āsanaṃ paññāpetvā tassūpari pupphasanthāraṃ santharitvā adāsi, satthari tattha nisinne paṇītena āhārena santappesi, bhuttāviñca pupphagandhena pūjesi. Satthā anumodanaṃ vatvā pakkāmi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā [Pg.208] devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti, suyāmanotissa nāmaṃ ahosi. So vayappatto tiṇṇaṃ vedānaṃ pāragū paramanissamayutto hutvā gehavāsīnaṃ kāmūpabhogaṃ jigucchitvā jhānaninno bhagavato vesāligamane paṭiladdhasaddho pabbajitvā khuraggeyeva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.13.65-74) –

The verse of the Venerable Elder Suyāmana begins, “Sensual desire and ill will…”. What is its origin? This Elder too, having performed meritorious deeds under former Buddhas and accumulating merit in various existences, was reborn in the ninety-first aeon from now, in the time of the Blessed One Vipassī, in a brahmin family in the city of Dhaññavatī. Having come of age and attained proficiency in the brahminical arts, he taught the brahminical hymns. At that time, the Blessed One Vipassī, together with a great Saṅgha of bhikkhus, had entered Dhaññavatī for alms. Seeing him, the brahmin, with a serene mind, led him to his house, prepared a seat, spread a layer of flowers upon it, and offered it. When the Teacher was seated there, he satisfied him with exquisite food and, after the meal, honored him with flowers and perfumes. The Teacher gave an anumodanā and departed. By that meritorious action, he was reborn in the deva-world and, repeatedly performing meritorious deeds, wandered among the deva and human worlds. In this Buddha-era, he was born as the son of a certain brahmin in Vesālī, and his name was Suyāmana. Having come of age, mastering the three Vedas, endowed with supreme reliance, and disgusted with the sensual pleasures of household life, he was inclined to jhāna. Having gained faith when the Blessed One came to Vesālī, he went forth and attained arahantship at the very edge of the razor. Thus it was said in the Apadāna:

‘‘Nagare dhaññavatiyā, ahosiṃ brāhmaṇo tadā;

Lakkhaṇe itihāse ca, sanighaṇḍusakeṭubhe.

“In the city of Dhaññavatī, I was a brahmin then; skilled in the treatises on bodily marks and on legends, together with the Nighaṇḍu and Keṭubha.”

‘‘Padako veyyākaraṇo, nimittakovido ahaṃ;

Mante ca sisse vācesiṃ, tiṇṇaṃ vedāna pāragū.

“I was an expert in phonology and grammar, skilled in omens; I taught the hymns to my students, a master of the three Vedas.”

‘‘Pañca uppalahatthāni, piṭṭhiyaṃ ṭhapitāni me;

Āhutiṃ yiṭṭhukāmohaṃ, pitumātusamāgame.

“Five handfuls of blue lotuses were placed by me on my back; I wished to make an offering in the presence of my parents.”

‘‘Tadā vipassī bhagavā, bhikkhusaṅghapurakkhato;

Obhāsento disā sabbā, āgacchati narāsabho.

“Then the Blessed One Vipassī, preceded by the Saṅgha of bhikkhus, illuminating all directions, came, the bull among men.”

‘‘Āsanaṃ paññapetvāna, nimantetvā mahāmuniṃ;

Santharitvāna taṃ pupphaṃ, abhinesiṃ sakaṃ gharaṃ.

“Having prepared a seat, having invited the Great Sage, and having spread those flowers, I led him into my own house.”

‘‘Yaṃ me atthi sake gehe, āmisaṃ paccupaṭṭhitaṃ;

Tāhaṃ buddhassa pādāsiṃ, pasanno sehi pāṇibhi.

“Whatever prepared food I had in my own home, that I gave to the Buddha, with a serene mind and with my own hands.”

‘‘Bhuttāviṃ kālamaññāya pupphahatthamadāsahaṃ;

Anumoditvāna sabbaññū, pakkāmi uttarāmukho.

“When he had eaten, knowing the proper time, I gave a handful of flowers; having given his blessing, the All-Knowing One departed facing north.”

‘‘Ekanavutito kappe, yaṃ pupphamadadiṃ tadā;

Duggatiṃ nābhijānāmi, pupphadānassidaṃ phalaṃ.

“For ninety-one aeons since I gave that flower then, I know of no bad rebirth; this is the fruit of that flower offering.”

‘‘Anantaraṃ ito kappe, rājāhuṃ varadassano;

Sattaratanasampanno, cakkavattī mahabbalo.

“In the aeon immediately after that, I was a king named Varadassana; endowed with the seven jewels, a wheel-turning monarch of great might.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha's teaching has been fulfilled.”

Arahattaṃ pana patvā nīvaraṇappahānakittanamukhena aññaṃ byākaronto –

Having attained arahantship, he then made his declaration of final knowledge by way of proclaiming the abandonment of the hindrances:

74.

74.

‘‘Kāmacchando [Pg.209] ca byāpādo, thinamiddhañca bhikkhuno;

Uddhaccaṃ vicikicchā ca, sabbasova na vijjatī’’ti. – gāthaṃ abhāsi;

“For a bhikkhu, sensual desire and ill will, sloth and torpor, restlessness and doubt—all these are entirely absent.” – he spoke this verse.

Tattha kāmacchandoti kāmesu chando, kāmo ca so chando cātipi kāmacchando, kāmarāgo. Idha pana sabbopi rāgo kāmacchando aggamaggavajjhassāpi adhippetattā, tenāha ‘‘sabbasova na vijjatī’’ti. Sabbepi hi tebhūmakadhammā kāmanīyaṭṭhena kāmā, tattha pavatto rāgo kāmacchando, tenāha bhagavā – ‘‘āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇaṃ uddhaccanīvaraṇaṃ avijjānīvaraṇaṃ uppajjatī’’ti (paṭṭhā. 3.8.8) byāpajjati cittaṃ pūtibhāvaṃ gacchati etenāti byāpādo, ‘‘anatthaṃ me acarī’’tiādinayappavatto (dha. sa. 1066; vibha. 909) āghāto. Thinaṃ cittassa akalyatā anussāhasaṃhananaṃ, middhaṃ kāyassa akalyatā asattivighāto, tadubhayampi thinañca middhañca thinamiddhaṃ, kiccāhārapaṭipakkhānaṃ ekatāya ekaṃ katvā vuttaṃ. Uddhatabhāvo uddhaccaṃ, yena dhammena cittaṃ uddhataṃ hoti avūpasantaṃ, so cetaso vikkhepo uddhaccaṃ. Uddhaccaggahaṇeneva cettha kiccāhārapaṭipakkhānaṃ samānatāya kukkuccampi gahitamevāti daṭṭhabbaṃ. Taṃ pacchānutāpalakkhaṇaṃ. Yo hi katākatakusalākusalūpanissayo vippaṭisāro, taṃ kukkuccaṃ. Vicikicchāti, ‘‘evaṃ nu kho na nu kho’’ti saṃsayaṃ āpajjati, dhammasabhāvaṃ vā vicinanto kicchati kilamati etāyāti vicikicchā, buddhādivatthuko saṃsayo. Sabbasoti anavasesato. Na vijjatīti natthi, maggena samucchinnattā na upalabbhati. Idañca padadvayaṃ paccekaṃ yojetabbaṃ ayañhettha yojanā – yassa bhikkhuno tena tena ariyamaggena samucchinnattā kāmacchando ca byāpādo ca thinamiddhañca uddhaccakukkuccañca vicikicchā ca sabbasova na vijjati, tassa na kiñci karaṇīyaṃ, katassa vā paticayoti aññāpadesena aññaṃ byākaroti. Pañcasu hi nīvaraṇesu maggena samucchinnesu tadekaṭṭhatāya sabbepi kilesā samucchinnāyeva honti. Tenāha – ‘‘sabbete bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese’’ti (dī. ni. 2.146).

Herein, ‘sensual desire’ (kāmacchanda) is desire for sensual pleasures; it is also sensual desire because it is both a sensual pleasure (kāma) and a desire (chanda); it is sensual lust (kāmarāga). Here, however, all lust is considered sensual desire because even that which is to be abandoned by the highest path is intended; hence it is said, “none whatsoever remains.” Indeed, all phenomena of the three realms are ‘sensual pleasures’ in the sense of being desirable; the lust arising toward them is sensual desire. Therefore, the Blessed One said, “Dependent on the hindrance of sensual desire, the hindrance of sloth and torpor, the hindrance of restlessness, and the hindrance of ignorance arise in the formless realms” (Paṭṭhāna 3.8.8). ‘Ill will’ (byāpāda) is that by which the mind becomes corrupted, goes to a foul state; it is the resentment (āghāta) that arises from such thoughts as, “He has done me wrong” (Dhammasaṅgaṇī 1066; Vibhaṅga 909). Sloth (thina) is the unwieldiness of the mind, a lack of exertion and sluggishness. Torpor (middha) is the unwieldiness of the mental aggregates, an incapacity and fatigue. Both sloth and torpor together are called sloth-and-torpor (thinamiddha), stated as one because of the sameness of their opposition to the basis of action. Restlessness (uddhacca) is the state of agitation, that by which the mind is agitated and unquiet; this mental distraction is restlessness. By the inclusion of restlessness, worry (kukkucca) should be understood as also included here because of the similarity of their opposition to the basis of action. It has the characteristic of subsequent regret. Worry is the remorse which has as its basis wholesome and unwholesome actions that were done and not done. ‘Doubt’ (vicikicchā) is to fall into uncertainty, thinking, “Is it so or not?” Or, it is doubt because one struggles and tires while investigating the nature of phenomena; it is skepticism regarding the Buddha and other matters. ‘None whatsoever’ (sabbasova) means without remainder. ‘Does not exist’ (na vijjati) means it is not, it is not found, having been cut off by the path. These two phrases should each be applied separately. The explanation here is this: For that bhikkhu whose sensual desire, ill will, sloth-and-torpor, restlessness-and-worry, and doubt do not exist at all, having been cut off by the respective noble paths, there is nothing further to do, nor any accumulation of what has been done—thus, he declares final knowledge by way of a secondary meaning. Indeed, when the five hindrances are cut off by the path, all defilements are likewise cut off due to their being of a single nature. Hence it is said, “All those Blessed Ones, having abandoned the five hindrances, the corruptions of the mind…” (Dīgha Nikāya 2.146).

Suyāmanattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Thera Suyāmana is concluded.

5. Susāradattheragāthāvaṇṇanā

5. The Commentary on the Verses of Elder Susārada

Sādhu [Pg.210] suvihitāna dassananti āyasmato susāradattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle brāhmaṇakule nibbattitvā vijjāpadesu nipphattiṃ gantvā kāmesu ādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantappadese araññāyatane assamaṃ kāretvā vihāsi. Atha naṃ anuggaṇhanto padumuttaro bhagavā bhikkhācāravelāyaṃ upasaṅkami. So dūratova disvā pasannamānaso paccuggantvā pattaṃ gahetvā madhurāni phalāni pakkhipitvā adāsi. Bhagavā taṃ paṭiggahetvā anumodanaṃ katvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde dhammasenāpatino ñātibrāhmaṇakule nibbattitvā mandapaññattā susāradoti gahitanāmo aparabhāge dhammasenāpatissa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.13.75-83) –

“Good is the sight of the well-disciplined” is the verse of the Venerable Elder Susārada. What is its origin? It is said that he was born in a brahmin family during the time of the Blessed One Padumuttara. Having attained proficiency in the sciences, seeing the danger in sensual pleasures, he abandoned the household life and went forth as an ascetic, building a hermitage in a forest region in the Himalayas and dwelling there. Then, the Blessed One Padumuttara, showing him favor, approached him at the time of the alms-round. Seeing him from afar, with a serene mind, he went forth to meet him, took his bowl, placed sweet fruits into it, and offered them. The Blessed One accepted it, gave his blessing, and departed. By that meritorious deed, wandering among gods and humans, in this Buddha’s dispensation, he was born into a brahmin family related to the General of the Dhamma. Being of dull wisdom, he was given the name Susārada. Later, hearing the Dhamma from the General of the Dhamma, he gained faith, went forth, developed insight, and attained arahantship. Thus it is said in the Apadāna (Apadāna, Thera 1.13.75-83):

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Himavantassāvidūre, vasāmi assame ahaṃ.

“I am a reciter, a holder of mantras, one who has mastered the three Vedas; not far from the Himalayas, I dwell in my hermitage.”

‘‘Aggihuttañca me atthi, puṇḍarīkaphalāni ca;

Puṭake nikkhipitvāna, dumagge laggitaṃ mayā.

“I have a fire sacrifice and white mango fruits. Having placed them in a basket, I hung it on a treetop.”

‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;

Mamuddharitukāmo so, bhikkhanto mamupāgami.

“Padumuttara, the knower of the world, the receiver of offerings, desiring to uplift me, approached me while on his alms-round.”

‘‘Pasannacitto sumano, phalaṃ buddhassadāsahaṃ;

Vittisañjanano mayhaṃ, diṭṭhadhammasukhāvaho.

“With a serene and joyful mind, I offered fruit to the Buddha; it generated satisfaction in me, bringing happiness in this very life.”

‘‘Suvaṇṇavaṇṇo sambuddho, āhutīnaṃ paṭiggaho;

Antalikkhe ṭhito satthā, imaṃ gāthaṃ abhāsatha.

“The golden-hued Perfectly Enlightened One, receiver of offerings, the Teacher, standing in the sky, spoke this verse:”

‘‘Iminā phaladānena, cetanāpaṇidhīhi ca;

Kappānaṃ satasahassaṃ, duggatiṃ nupapajjasi.

“By this giving of fruit, and by the aspirations of your will, for a hundred thousand aeons, you will not be reborn in a state of woe.”

‘‘Teneva sukkamūlena, anubhotvāna sampadā;

Pattomhi acalaṃ ṭhānaṃ, hitvā jayaparājayaṃ.

“By that very root of wholesome kamma, having experienced prosperity, I have attained the unshakeable state, having abandoned victory and defeat.”

‘‘Ito [Pg.211] sattasate kappe, rājā āsiṃ sumaṅgalo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Seven hundred aeons ago, I was King Sumaṅgala, endowed with the seven treasures, a wheel-turning monarch of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā sappurisūpanissayānisaṃsakittanāpadesena aññaṃ byākaronto –

However, having attained arahantship, he declared final knowledge under the pretext of praising the benefits of relying on good people:

75.

75.

‘‘Sādhu suvihitāna dassanaṃ, kaṅkhā chijjati buddhi vaḍḍhati;

Bālampi karonti paṇḍitaṃ, tasmā sādhu sataṃ samāgamo’’ti. –

“Good is the sight of the well-disciplined, doubt is cut off, wisdom increases; even a fool they make wise, therefore good is association with the worthy.”

Gāthaṃ abhāsi.

He spoke this verse.

Tattha sādhūti sundaraṃ, bhaddakanti attho. Suvihitāna dassananti suvihitānaṃ dassanaṃ. Gāthāsukhatthaṃ anusvāralopo kato. Sīlādiguṇehi susaṃvihitattabhāvānaṃ parānuddayāya suṭṭhu vihitadhammadesanānaṃ ariyānaṃ dassanaṃ sādhūti yojanā. ‘‘Dassana’’nti nidassanamattaṃ daṭṭhabbaṃ savanādīnampi bahukārattā. Vuttañhetaṃ bhagavatā –

Herein, ‘sādhu’ means beautiful; the meaning is auspicious. ‘Suvihitāna dassanaṃ’ means the sight of the well-disciplined. For the sake of the verse’s euphony, the elision of the nasal sound has been made. The explanation is that the sight of the noble ones—who are well-composed in virtues such as morality and so forth, and who teach the Dhamma well out of compassion for others—is good. ‘Sight’ should be understood as merely an indication, because listening and so on are also of much benefit. For this was said by the Blessed One:

‘‘Ye te bhikkhū sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṃsakā alaṃsamakkhātāro saddhammassa, dassanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi, savanaṃ…pe… upasaṅkamanaṃ…pe… payirupāsanaṃ…pe… anussaraṇaṃ…pe… anupabbajjampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmī’’ti (itivu. 104).

“Those bhikkhus who are accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation—advisers, instructors, persuaders, encouragers, inspirers, gladdeners, capable explainers of the True Dhamma—I say, bhikkhus, that seeing those bhikkhus is of great benefit; hearing them… approaching them… attending on them… remembering them… and going forth after them, I say, bhikkhus, is of great benefit.” (Itivuttaka 104)

Dassanamūlakattā vā itaresaṃ dassanamevettha vuttaṃ, kaṅkhā chijjatītiādi tattha kāraṇavacanaṃ. Tādisānañhi kalyāṇamittānaṃ dassane sati viññujātiko atthakāmo kulaputto te upasaṅkamati payirupāsati ‘‘kiṃ, bhante, kusalaṃ, kiṃ akusala’’ntiādinā (ma. ni. 3.296) pañhaṃ pucchati. Te cassa anekavihitesu kaṅkhāṭṭhānīyesu kaṅkhaṃ paṭivinodenti, tena vuttaṃ ‘‘kaṅkhā chijjatī’’ti. Yasmā ca te dhammadesanāya tesaṃ kaṅkhaṃ paṭivinodetvā [Pg.212] pubbabhāge kammapathasammādiṭṭhiṃ vipassanāsammādiṭṭhiñca uppādenti, tasmā tesaṃ buddhi vaḍḍhati. Yadā pana te vipassanaṃ vaḍḍhetvā saccāni paṭivijjhanti, tadā soḷasavatthukā aṭṭhavatthukā ca vicikicchā chijjati samucchijjati, nippariyāyena paññā buddhi vaḍḍhati. Bālyasamatikkamanato te paṇḍitā honti. So tehi buddhiṃ vaḍḍheti, bālampi karonti paṇḍitanti. Tasmātiādi nigamanaṃ, yasmā sādhūnaṃ dassanaṃ vuttanayena kaṅkhā chijjati buddhi vaḍḍhati, te bālaṃ paṇḍitaṃ karonti, tasmā tena kāraṇena sādhu sundaraṃ sataṃ sappurisānaṃ ariyānaṃ samāgamo, tehi samodhānaṃ sammā vaḍḍhananti attho.

Or, because seeing is the root of the others, seeing alone is stated here; 'doubt is cut off' and so on is the statement of the reason there. For when such good friends are seen, a discerning person, a young man of good family who desires his own welfare, approaches them, attends upon them, and asks questions such as, 'Venerable sir, what is wholesome? What is unwholesome?' And they dispel his doubts regarding various matters that are grounds for doubt; hence it is said, 'doubt is cut off.' Moreover, because through teaching the Dhamma they dispel those doubts and in the preliminary stage generate right view regarding the path of action and right view regarding insight, their wisdom grows. And when, having developed insight, they penetrate the truths, then the sixteenfold and eightfold doubt is cut off and completely eradicated. Unconditionally, wisdom grows. Through transcending foolishness, they become wise. He increases wisdom through them, and they make even a fool wise. Therefore, and so on, is the conclusion: because seeing the virtuous, in the manner stated, cuts off doubt, increases wisdom, and turns fools into the wise, for that reason, the association with the virtuous, the noble ones, is good, beautiful. Association with them rightly fosters growth—this is the meaning.

Susāradattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Susārada is concluded.

6. Piyañjahattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Piyañjaha

Uppatantesu nipateti āyasmato piyañjahattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito ekanavute kappe vipassissa bhagavato kāle himavante rukkhadevatā hutvā pabbatantare vasanto devatāsamāgamesu appānubhāvatāya parisapariyante ṭhatvā dhammaṃ sutvā satthari paṭiladdhasaddho ekadivasaṃ suvisuddhaṃ ramaṇīyaṃ gaṅgāyaṃ pulinappadesaṃ disvā satthu guṇe anussari – ‘‘itopi suvisuddhā satthu guṇā anantā aparimeyyā cā’’ti, evaṃ so satthu guṇe ārabbha cittaṃ pasādetvā tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ licchavirājakule nibbattitvā vayappatto yuddhasoṇḍo aparājitasaṅgāmo amittānaṃ piyahānikaraṇena piyañjahoti paññāyittha. So satthu vesāligamane paṭiladdhasaddho pabbajitvā araññe vasamāno vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.13.84-90) –

The verse of the Venerable Elder Piyañjaha: 'Uppatantesu nipateti'. What was its origin? He too, having performed meritorious deeds under previous Buddhas, accumulated merit in various existences as a condition for liberation. Ninety-one eons ago, during the time of the Blessed One Vipassī, he was a tree-deity in the Himalayas. Dwelling in a mountain ravine, he would stand at the edge of assemblies of deities to listen to the Dhamma, because his power was slight. Having gained faith in the Teacher, one day, upon seeing a very pure and delightful stretch of sand along the Ganges, he reflected on the virtues of the Teacher: 'Even purer than this are the Teacher's virtues, which are boundless and immeasurable.' Thus, having gladdened his mind with the Teacher’s virtues, he wandered through the realms of gods and humans due to that meritorious deed. In this Buddha’s dispensation, he was reborn in the Licchavi royal family of Vesālī. As he grew older, he became a warrior, fond of battle, invincible in combat, and known as Piyañjaha for causing the loss of what is dear to his enemies. When the Teacher visited Vesālī, he gained faith, went forth, and dwelt in the forest. Developing insight, he attained arahantship. Thus, it is said in the Apadāna (apa. thera 1.13.84-90):

‘‘Pabbate himavantamhi, vasāmi pabbatantare;

Pulinaṃ sobhanaṃ disvā, buddhaseṭṭhaṃ anussariṃ.

"In the Himavant mountains, I dwell in a mountain ravine; Seeing a beautiful sandbank, I recollected the best of Buddhas."

‘‘Ñāṇe [Pg.213] upanidhā natthi, saṅkhāraṃ natthi satthuno;

Sabbadhammaṃ abhiññāya, ñāṇena adhimuccati.

"There is no comparison to his knowledge; the Teacher's virtues cannot be enumerated. Having directly known all phenomena, he is firmly resolved through knowledge."

‘‘Namo te purisājañña, namo te purisuttama;

Ñāṇena te samo natthi, yāvatā ñāṇamuttamaṃ.

"Homage to you, noble among men, homage to you, best of men; There is none equal to you in wisdom, as far as supreme wisdom extends."

‘‘Ñāṇe cittaṃ pasādetvā, kappaṃ saggamhi modahaṃ;

Avasesesu kappesu, kusalaṃ caritaṃ mayā.

"Having gladdened the mind with knowledge, I rejoiced in heaven for an eon. In the remaining eons, wholesome conduct was practiced by me."

‘‘Ekanavutito kappe, yaṃ saññamalabhiṃ tadā;

Duggatiṃ nābhijānāmi, ñāṇasaññāyidaṃ phalaṃ.

"Ninety-one eons ago, when I gained that perception, I do not recall any bad rebirth—this is the fruit of the perception of knowledge."

‘‘Ito sattatikappamhi, eko pulinapupphiyo;

Sattaratanasampanno, cakkavattī mahabbalo.

"Seventy eons ago, there was one named Pulina Pupphiyo, endowed with the seven treasures, a wheel-turning monarch of great power."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up...the Buddha's teaching has been fulfilled."

Arahattaṃ pana patvā ‘‘andhaputhujjanānaṃ paṭipattito vidhurā ariyānaṃ paṭipattī’’ti imassa atthassa dassanavasena aññaṃ byākaronto –

Having attained arahantship, then, explaining the meaning of 'the practice of the noble ones is distinct from the practice of blind ordinary people,' he spoke the following verse –

76.

76.

‘‘Uppatantesu nipate, nipatantesu uppate;

Vase avasamānesu, ramamānesu no rame’’ti. – gāthaṃ abhāsi;

"Among those who rise, one should fall; among those who fall, one should rise. Among those who do not dwell, one should dwell; among those who delight, one should not delight." Thus he spoke the verse.

Tattha uppatantesūti uṇṇamantesu, sattesu mānuddhaccathambhasārambhādīhi attukkaṃsanena anupasantesu. Nipateti nameyya, tesaññeva pāpadhammānaṃ parivajjanena nivātavutti bhaveyya. Nipatantesūti oṇamantesu, hīnādhimuttikatāya kosajjena ca guṇato nihīyamānesu. Uppateti uṇṇameyya, paṇītādhimuttikatāya vīriyārambhena ca guṇato ussukkeyya. Atha vā uppatantesūti uṭṭhahantesu, kilesesu pariyuṭṭhānavasena sīsaṃ ukkhipantesu. Nipateti paṭisaṅkhānabalena yathā te na uppajjanti, tathā anurūpapaccavekkhaṇāya nipateyya, vikkhambheyya ceva samucchindeyya ca. Nipatantesūti paripatantesu, ayonisomanasikāresu vīriyapayogamandatāya vā yathāraddhesu samathavipassanādhammesu hāya mānesu[Pg.214]. Uppateti yonisomanasikārena vīriyārambhasampadāya ca te upaṭṭhāpeyya uppādeyya vaḍḍheyya ca. Vase avasamānesūti sattesu maggabrahmacariyavāsaṃ ariyavāsañca avasantesu sayaṃ taṃ vāsaṃ vaseyyāti, ariyesu vā kilesavāsaṃ dutiyakavāsaṃ avasantesu yena vāsena te avasamānā nāma honti, sayaṃ tathā vase. Ramamānesu no rameti sattesu kāmaguṇaratiyā kilesaratiyā ramantesu sayaṃ tathā no rame naṃ rameyya, ariyesu vā nirāmisāya jhānādiratiyā ramamānesu sayampi tathā rame, tato aññathā pana kadācipi no rame nābhirameyya vāti attho.

There, 'among those who rise' means among those who are puffed up, among beings who are not calmed by self-exaltation through pride, restlessness, stubbornness, and hostility. 'One should fall' means one should humble oneself, one should live humbly by avoiding those very evil qualities. 'Among those who fall' means among those who are bent low, among those who are degraded in virtue due to inferior inclinations and laziness. 'One should rise' means one should strive for excellence in virtue through noble inclinations and energetic effort. Alternatively, 'among those who rise' means among those who arise, among defilements that lift their heads due to mental agitation. 'One should fall' means one should reflect appropriately so that they do not arise, suppressing and eradicating them through the power of reflection. 'Among those who fall' means among those who decline, when the qualities of serenity and insight deteriorate due to unwise attention or slack effort. 'One should rise' means one should establish, arouse, and increase them through wise attention and diligent effort. 'Among those who do not dwell' means when beings do not dwell in the life of the path, the spiritual life, and the noble life, one should oneself dwell in that life; or, when noble ones do not dwell in the dwelling of defilements, the second dwelling, one should oneself dwell in such a way that they are called 'those who do not dwell.' 'Among those who delight, one should not delight' means when beings delight in sensual pleasures or the delight of defilements, one should oneself not delight in such things. Or, when noble ones delight in the joy of jhāna and other immaterial states, one too should delight in the same way. But otherwise, one should never delight or take pleasure in anything else—this is the meaning.

Piyañjahattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Piyañjaha is concluded.

7. Hatthārohaputtattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Hatthārohaputta

Idaṃ pure cittamacāri cārikanti āyasmato hatthārohaputtattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ bhikkhusaṅghaparivutaṃ vihārato nikkhantaṃ disvā pasannacitto pupphehi pūjaṃ katvā pañcapatiṭṭhitena vanditvā padakkhiṇaṃ katvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ hatthārohakule nibbattitvā viññutaṃ patto hatthisippe nipphattiṃ agamāsi. So ekadivasaṃ hatthiṃ sikkhāpento nadītīraṃ gantvā hetusampattiyā codiyamāno ‘‘kiṃ mayhaṃ iminā hatthidamanena, attānaṃ damanameva vara’’nti cintetvā bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvāva cariyānukūlaṃ kammaṭṭhānaṃ gahetvā vipassanāya kammaṃ karonto ciraparicayena kammaṭṭhānato bahiddhā vidhāvantaṃ cittaṃ cheko hatthācariyo viya aṅkusena caṇḍamattavaravāraṇaṃ paṭisaṅkhānaaṅkusena niggaṇhanto ‘‘idaṃ pure cittamacāri cārika’’nti gāthaṃ abhāsi.

"Formerly, this mind wandered on its travels." This is the verse of the Venerable Elder Hatthārohaputta. What is its origin? It is said that he, having made aspirations in the presence of previous Buddhas and accumulating merit that served as a basis for liberation in various existences, was born into a good family during the time of the Blessed One Vipassī and reached maturity. One day, seeing the Teacher emerging from the monastery surrounded by the community of monks, his mind became serene. He made an offering of flowers, paid homage with the five-point prostration, circumambulated him, and then departed. By that meritorious deed, he wandered among gods and humans until, during this Buddha’s dispensation, he was reborn in Sāvatthī into a family of elephant trainers and reached maturity, attaining mastery in the art of handling elephants. One day, while training an elephant by a riverbank, prompted by the ripening of conditions, he thought: "What use is this taming of an elephant to me? Taming oneself is far better." He approached the Blessed One, heard the Dhamma, and, having gained faith, went forth. Taking up a meditation subject suited to his disposition and working on developing insight, he restrained his mind—which through long habit strayed outside the meditation subject—with the goad of reflection, just as a skilled elephant master restrains a fierce, rutting, excellent elephant with a goad. He then uttered the verse: "Formerly, this mind wandered on its travels."

77. Tattha idanti vuccamānassa cittassa attapaccakkhatāya vuttaṃ. Pureti niggahakālato pubbe. Acārīti vicari, anavaṭṭhitatāya nānārammaṇesu paribbhami[Pg.215]. Cārikanti yathākāmacariyaṃ. Tenāha ‘‘yenicchakaṃ yatthakāmaṃ yathāsukha’’nti. Tanti taṃ cittaṃ. Ajjāti etarahi. Niggahessāmīti niggaṇhissāmi, nibbisevanaṃ karissāmi. Yonisoti upāyena. Yathā kiṃ? Hatthippabhinnaṃ viya aṅkusaggaho. Idaṃ vuttaṃ hoti – idaṃ mama cittaṃ nāma ito pubbe rūpādīsu ārammaṇesu yena yena ramituṃ icchati, tassa tassa vasena yenicchakaṃ, yattha yattha cassa kāmo, tassa tassa vasena yatthakāmaṃ, yathā yathā vicarantassa sukhaṃ hoti, tatheva caraṇato yathāsukhaṃ dīgharattaṃ cārikaṃ acari, taṃ ajjapāhaṃ bhinnamadamattahatthiṃ hatthācariyasaṅkhāto cheko aṅkusaggaho aṅkusena viya yonisomanasikārena niggahessāmi, nāssa vītikkamituṃ dassāmīti. Evaṃ vadanto eva ca thero vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.13.91-96) –

77. Therein, 'this' is said with reference to the mind being directly experienced. 'Formerly' means before the time of its restraint. 'Wandered' means it roamed about; due to its instability, it wandered among various objects. 'On its travels' means wandering as it pleased. Therefore, he said, "as it wished, where it wished, as it liked." 'It' refers to that mind. 'Now' means at present. 'I will restrain' means I will control it, I will make it an object not to be indulged in. 'Wisely' means by the proper method. Like what? Like a goad-wielder with a rutting elephant. This is what is meant: this mind of mine, formerly, among objects such as forms, wandered for a long time on its travels as it wished, according to whatever it desired to delight in; where it wished, according to wherever its desire was; as it liked, according to whatever way it found pleasure in wandering. Today, just as a skilled elephant master, a goad-wielder, would restrain a rutting, intoxicated elephant with a goad, so I shall restrain it with wise attention. I will not allow it to transgress. And speaking thus, the elder developed insight and realized arahantship. Therefore, it is said in the Apadāna:

‘‘Suvaṇṇavaṇṇo sambuddho, vipassī dakkhiṇāraho;

Purakkhato sāvakehi, ārāmā abhinikkhami.

"Golden in complexion, the Fully Enlightened One, Vipassī, worthy of offerings, attended by his disciples, came forth from the monastery."

‘‘Disvānahaṃ buddhaseṭṭhaṃ, sabbaññuṃ tamanāsakaṃ;

Pasannacitto sumano, gaṇṭhipupphaṃ apūjayiṃ.

"Seeing the best of Buddhas, the All-Knowing One, who dispels the darkness, with a serene and joyful mind, I offered a jasmine flower."

‘‘Tena cittappasādena, dvipadindassa tādino;

Haṭṭho haṭṭhena cittena, puna vandiṃ tathāgataṃ.

"With that serenity of mind towards the leader of bipeds, the steadfast one, joyful, with a joyful heart, I again paid homage to the Tathāgata."

‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

"Ninety-one aeons ago, when I offered that flower, I know of no bad rebirth; this is the fruit of worshipping the Buddha."

‘‘Ekatālīsito kappe, caraṇo nāma khattiyo;

Sattaratanasampanno, cakkavattī mahabbalo.

"Forty-one aeons ago, there was a khattiya named Caraṇa, endowed with the seven treasures, a wheel-turning monarch of great power."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up… the Buddha's teaching has been fulfilled."

Ayameva ca therassa aññābyākaraṇagāthā ahosīti.

And this was the elder's verse of declaration of final knowledge.

Hatthārohaputtattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verse of the Elder Hatthārohaputta is finished.

8. Meṇḍasirattheragāthāvaṇṇanā

8. The Commentary on the Verse of the Elder Meṇḍasira

Anekajātisaṃsāranti [Pg.216] āyasmato meṇḍasirattherassa gāthā. Kā uppatti? Sopi kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni karonto ito ekanavute kappe brāhmaṇakule nibbattitvā vayappatto kāme pahāya isipabbajjaṃ pabbajitvā mahatā isigaṇena saddhiṃ himavante vasanto satthāraṃ disvā pasannamānaso isigaṇena padumāni āharāpetvā satthu pupphapūjaṃ katvā sāvake appamādapaṭipattiyaṃ ovaditvā kālaṃ katvā devaloke nibbatto aparāparaṃ saṃsaranto imasmiṃ buddhuppāde sākete gahapatikule nibbatti, tassa meṇḍasarikkhasīsatāya meṇḍasirotveva samaññā ahosi. So bhagavati sākete añjanavane viharante satthāraṃ upasaṅkamitvā paṭiladdhasaddho pabbajitvā samathavipassanāsu kammaṃ karonto chaḷabhiñño ahosi. Teva vuttaṃ apadāne (apa. thera 1.13.97-105) –

"Through many a birth in saṃsāra"—this is the verse of the Venerable Elder Meṇḍasira. What is its origin? He too, it is said, having made aspirations under previous Buddhas and performing meritorious deeds here and there as a basis for liberation, was born into a brahmin family ninety-one aeons ago. Having come of age, he renounced sensual pleasures, went forth into the ascetic life, and dwelt in the Himalayas with a great company of sages. Seeing the Teacher, his mind became serene. He had his company of sages bring lotuses and made an offering of flowers to the Teacher. After advising his disciples on the practice of diligence, he passed away and was reborn in the heavenly world. Wandering through saṃsāra again and again, during the appearance of this Buddha, he was born into a householder’s family in Sāketa. Because his head resembled that of a ram, he came to be known as Meṇḍasira. When the Blessed One was dwelling in the Añjana Grove near Sāketa, he approached the Teacher, gained faith, and went forth. Working on serenity and insight, he attained the six direct knowledges. This is as stated in the Apadāna:

‘‘Himavantassāvidūre, gotamo nāma pabbato;

Nānārukkhehi sañchanno, mahābhūtagaṇālayo.

"Not far from the Himalayas, there is a mountain named Gotama, covered with various trees, an abode for hosts of great beings."

‘‘Vemajjhamhi ca tassāsi, assamo abhinimmito;

Purakkhato sasissehi, vasāmi assame ahaṃ.

"And in its midst, a hermitage was built; attended by my disciples, I dwelt in that hermitage."

‘‘Āyantu me sissagaṇā, padumaṃ āharantu me;

Buddhapūjaṃ karissāmi, dvipadindassa tādino.

"'Let my company of disciples come, let them bring me lotuses; I will make an offering to the Buddha, the leader of bipeds, the steadfast one.'"

‘‘Evanti te paṭissutvā, padumaṃ āhariṃsu me;

Tathā nimittaṃ katvāhaṃ, buddhassa abhiropayiṃ.

"'So be it,' they replied, and brought me lotuses; having made that a sign, I offered it to the Buddha."

‘‘Sisse tadā samānetvā, sādhukaṃ anusāsahaṃ;

Mā kho tumhe pamajjittha, appamādo sukhāvaho.

"Having gathered the disciples then, I instructed them well: 'Do not be heedless, for heedfulness brings happiness.'"

‘‘Evaṃ samanusāsitvā, te sisse vacanakkhame;

Appamādaguṇe yutto, tadā kālaṅkato ahaṃ.

"Having thus instructed those disciples who were amenable to my words, endowed with the quality of diligence, I then passed away."

‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

"Ninety-one aeons ago, when I offered that flower, I know of no bad destination; this is the fruit of worshipping the Buddha."

‘‘Ekapaññāsakappamhi[Pg.217], rājā āsiṃ jaluttamo;

Sattaratanasampanno, cakkavattī mahabbalo.

"Fifty-one aeons ago, I was a king, Jaluttama, endowed with the seven treasures, a wheel-turning monarch of great might."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up… the Buddha's teaching has been fulfilled."

So attano pubbenivāsaṃ anussaranto –

He, recollecting his own former existences, spoke this verse:

78.

78.

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Tassa me dukkhajātassa, dukkhakkhandho aparaddho’’ti. – gāthaṃ abhāsi;

"Through many a birth in saṃsāra I have run on without finding the way; for me, born to suffering, this mass of suffering is now lost."

Tattha anekajātisaṃsāranti anekajātisatasahassasaṅkhyaṃ idaṃ saṃsāravaṭṭaṃ, addhuno adhippetattā accantasaṃyogekavacanaṃ. Sandhāvissanti saṃsariṃ, aparāparaṃ cavanuppajjanavasena paribbhamiṃ. Anibbisanti tassa nivattakañāṇaṃ avindanto alabhanto. Tassa meti evaṃ saṃsarantassa me. Dukkhajātassāti jātiādivasena uppannadukkhassa, tissannaṃ vā dukkhatānaṃ vasena dukkhasabhāvassa. Dukkhakkhandhoti kammakilesavipākavaṭṭappakāro dukkharāsi. Aparaddhoti arahattamaggappattito paṭṭhāya paribbhaṭṭho cuto na abhinibbattissati. ‘‘Aparaṭṭho’’ti vā pāṭho, apagatasamiddhito samucchinnakāraṇattā apagatoti attho. Idameva ca therassa aññābyākaraṇaṃ ahosi.

Therein, 'through many a birth in saṃsāra' means this round of saṃsāra, numbering hundreds of thousands of births; since a duration of time is intended, it is in the singular case of continuous connection. 'I have run on' means I have wandered in saṃsāra, I have roamed again and again by way of dying and being reborn. 'Without finding' means not finding, not obtaining the knowledge that brings the cycle to a halt. 'For me' means for me who has been wandering thus. 'Born to suffering' means for one for whom suffering has arisen by way of birth and so on, or for one whose nature is suffering by way of the three kinds of suffering. 'Mass of suffering' means the heap of suffering which is the cycle of karma, defilements, and results. 'Is now lost' means that from the attainment of the path of arahantship onwards, it has fallen away, ceased, and will not be generated again. Or the reading is 'aparaṭṭho', meaning 'gone away' because its cause has been utterly cut off, thus it is gone. And this was the elder’s declaration of final knowledge.

Meṇḍasirattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verse of the Elder Meṇḍasira is finished.

9. Rakkhitattheragāthāvaṇṇanā

9. The Commentary on the Verse of the Elder Rakkhita

Sabbo rāgo pahīno meti āyasmato rakkhitattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthu dhammadesanaṃ sutvā pasannamānaso desanāñāṇaṃ ārabbha thomanaṃ akāsi. Satthā tassa cittappasādaṃ oloketvā ‘‘ayaṃ ito satasahassakappamatthake gotamassa nāma sammāsambuddhassa rakkhito nāma sāvako bhavissatī’’ti byākāsi[Pg.218]. So taṃ sutvā bhiyyosomattāya pasannamānaso aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde devadahanigame sākiyarājakule nibbatti, rakkhitotissa nāmaṃ ahosi. So ye sākiyakoliyarājūhi bhagavato parivāratthāya dinnā pañcasatarājakumārā pabbajitā, tesaṃ aññataro. Te pana rājakumārā na saṃvegena pabbajitattā ukkaṇṭhābhibhūtā yadā satthārā kuṇāladahatīraṃ netvā kuṇālajātakadesanāya (jā. 2.21.kuṇālajātaka) itthīnaṃ dosavibhāvanena kāmesu ādīnavaṃ pakāsetvā kammaṭṭhāne niyojitā, tadā ayampi kammaṭṭhānaṃ anuyuñjanto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.1-9) –

“All my lust is abandoned”—this is the verse of the Venerable Elder Rakkhita. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was reborn in a good family. Having come of age, one day he listened to the Teacher’s discourse on the Dhamma and, with a serene mind, praised the knowledge displayed in the discourse. The Teacher, perceiving the serenity of his mind, made a prediction: “One hundred thousand eons from now, this one will become a disciple named Rakkhita of the Perfectly Self-Enlightened One named Gotama.” Hearing this, with his mind even more serene and joyful, he repeatedly performed meritorious deeds and wandered through the round of rebirths among devas and humans. During the dispensation of the present Buddha, he was reborn into the Sākiyan royal family in the market town of Devadaha, and he was given the name Rakkhita. He was one of the five hundred princes given by the Sākiyan and Koliyan kings to be the Blessed One’s retinue, who all went forth into homelessness. However, since those princes had not gone forth out of spiritual urgency, they were overcome by discontent. When the Teacher led them to the shore of Lake Kuṇāla and, by teaching the Kuṇāla Jātaka (Jā 2.21, Kuṇālajātaka), revealed the dangers in sensual pleasures by pointing out the faults of women, he assigned them a meditation subject. Then this one too, by devoting himself to his meditation subject, developed insight and attained arahantship. Thus it is said in the Apadāna (Ap-Th 1.14.1–9):

‘‘Padumuttaro nāma jino, lokajeṭṭho narāsabho;

Mahato janakāyassa, deseti amataṃ padaṃ.

“The Victor named Padumuttara, eldest in the world, a bull among men, taught the deathless state to a great assembly of people.”

‘‘Tassāhaṃ vacanaṃ sutvā, vācāsabhimudīritaṃ;

Añjaliṃ paggahetvāna, ekaggo āsahaṃ tadā.

“Having heard his speech, the words he boldly uttered, I raised my hands in reverence and then sat with a concentrated mind.”

‘‘Yathā samuddo udadhīnamaggo, nerū nagānaṃ pavaro siluccayo;

Tatheva ye cittavasena vattare, na buddhañāṇassa kalaṃ upenti te.

“Just as the ocean is the foremost of waters, and Meru, a rocky peak, is the best of mountains, so too those who live under the sway of their own minds do not attain even a fraction of the Buddha’s knowledge.”

‘‘Dhammavidhiṃ ṭhapetvāna, buddho kāruṇiko isi;

Bhikkhusaṅghe nisīditvā, imā gāthā abhāsatha.

“Having established the method of the Dhamma, the Buddha, the compassionate sage, sat down in the assembly of bhikkhus and spoke these verses:”

‘‘Yo so ñāṇaṃ pakittesi, buddhamhi lokanāyake;

Kappānaṃ satasahassaṃ, duggatiṃ na gamissati.

“Whoever praised the knowledge of the Buddha, the leader of the world, will not go to a bad destination for a hundred thousand eons.”

‘‘Kilese jhāpayitvāna, ekaggo susamāhito;

Sobhito nāma nāmena, hessati satthu sāvako.

“Having burned up the defilements, one-pointed and well-concentrated, he will be a disciple of the Teacher by the name of Sobhita.”

‘‘Paññāse kappasahasse, sattevāsuṃ yasuggatā;

Sattaratanasampannā, cakkavattī mahabbalā.

“For fifty thousand eons, there were seven of lofty fame, wheel-turning monarchs of great power, endowed with the seven treasures.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up …pe… the Buddha’s teaching has been done.”

Arahattaṃ [Pg.219] pana patvā attano pahīnakilese paccavekkhanto ‘‘sabbo rāgo’’ti gāthaṃ abhāsi.

Having attained arahantship, while reflecting on the defilements he had abandoned, he uttered the verse beginning: “All lust….”

79. Tattha ‘‘sabbo rāgo’’ti kāmarāgādippabhedo sabbopi rāgo. Pahīnoti ariyamaggabhāvanāya samucchedappahānavasena pahīno. Sabbo dosoti āghātavatthukādibhāvena anekabhedabhinno sabbopi byāpādo. Samūhatoti maggena samugghāṭito. Sabbo me vigato mohoti ‘‘dukkhe aññāṇa’’ntiādinā (dha. sa. 1067; vibha. 909) vatthubhedena aṭṭhabhedo, saṃkilesavatthuvibhāgena anekavibhāgo sabbopi moho maggena viddhaṃsitattā mayhaṃ vigato. Sītibhūtosmi nibbutoti evaṃ mūlakilesappahānena tadekaṭṭhatāya saṃkilesānaṃ sammadeva paṭippassaddhattā anavasesakilesadarathapariḷāhābhāvato sītibhāvaṃ patto, tato eva sabbaso kilesaparinibbānena parinibbuto ahaṃ asmi bhavāmīti aññaṃ byākāsi.

79. Herein, all lust means all kinds of lust, such as lust for sensual pleasures. Abandoned means abandoned by way of eradication through the development of the noble path. All hatred means all ill will, of many different kinds based on the grounds for resentment and so on. Uprooted means extirpated by the path. All my delusion has departed: all delusion—which is of eight kinds by way of its objects, beginning with “ignorance regarding suffering” (see Dhs §1061; Vbh §909), and of numerous kinds by way of its division into defiling things—has departed from me because it has been shattered by the path. I have become cool, quenched: Thus, through the abandoning of the root defilements, and because the subsidiary defilements, sharing the same foundation, have been rightly pacified, and because there is no remaining fever and blaze of the defilements, he has attained the state of coolness. For that very reason, by the complete extinction of the defilements, he is fully quenched. Thus he declared his final knowledge.

Rakkhitattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Rakkhita is finished.

10. Uggattheragāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Ugga

Yaṃ mayā pakataṃ kammanti āyasmato uggattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto ito ekatiṃse kappe sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ sikhiṃ bhagavantaṃ passitvā pasannamānaso ketakapupphehi pūjaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe ugganigame seṭṭhiputto hutvā nibbatti, uggotvevassa nāmaṃ ahosi. So viññutaṃ patto bhagavati tasmiṃ nigame bhaddārāme viharante vihāraṃ gantvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.10-16) –

“Whatever deed I have done…”: this is the verse of the Venerable Elder Ugga. What is its origin? This one too had made his aspiration under previous Buddhas and, having performed meritorious deeds in various existences, in the thirty-first eon from the present one, during the time of the Blessed One Sikhi, he was reborn in a good family. Having come of age, one day he saw the Blessed One Sikhi and, with a serene mind, made an offering of ketaka flowers. By that meritorious deed, he was reborn in the deva world and, wandering repeatedly only in happy destinations, during the dispensation of the present Buddha, he was reborn as a banker’s son in the market town of Ugga in the country of Kosala. His name was Ugga. Having come of age, while the Blessed One was dwelling in the Bhaddārāma in that town, he went to the monastery, heard the Dhamma in the Teacher’s presence, and gained faith. He went forth and, by practicing insight meditation, before long he attained arahantship. Thus it is said in the Apadāna (Ap-Th 1.14.10–16):

‘‘Vinatānadiyā [Pg.220] tīre, pilakkhu phalito ahu;

Tāhaṃ rukkhaṃ gavesanto, addasaṃ lokanāyakaṃ.

“On the bank of the river Vinatā there was a pilakkha tree in fruit; while searching for that tree, I saw the Leader of the World.”

‘‘Ketakaṃ pupphitaṃ disvā, vaṇṭe chetvānahaṃ tadā;

Buddhassa abhiropesiṃ, sikhino lokabandhuno.

“Seeing a ketaka flower in bloom, I then cut it at the stalk and offered it to the Buddha Sikhi, the Kinsman of the World.”

‘‘Yena ñāṇena pattosi, accutaṃ amataṃ padaṃ;

Taṃ ñāṇaṃ abhipūjemi, buddhaseṭṭha mahāmuni.

“That knowledge by which you reached the permanent, deathless state—that knowledge I revere, O best of Buddhas, Great Sage.”

‘‘Ñāṇamhi pūjaṃ katvāna, pilakkhumaddasaṃ ahaṃ;

Paṭiladdhomhi taṃ paññaṃ, ñāṇapūjāyidaṃ phalaṃ.

“Having made an offering to knowledge, I saw the pilakkha tree. I have obtained that wisdom; this is the fruit of the offering to knowledge.”

‘‘Ekatiṃse ito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, ñāṇapūjāyidaṃ phalaṃ.

“In the thirty-first eon from now, when I offered that flower, I have known no bad destination; this is the fruit of the offering to knowledge.”

‘‘Ito terasakappamhi, dvādasāsuṃ phaluggatā;

Sattaratanasampannā, cakkavattī mahabbalā.

“In the thirteenth eon from now, there were twelve kings named Phaluggata, endowed with the seven treasures, wheel-turning monarchs of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up …pe… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attano vaṭṭūpacchedadīpanena aññaṃ byākaronto –

Then, having attained arahantship, declaring his final knowledge by explaining the cutting off of his own round of existence:

80.

80.

‘‘Yaṃ mayā pakataṃ kammaṃ, appaṃ vā yadi vā bahuṃ;

Sabbametaṃ parikkhīṇaṃ, natthi dāni punabbhavo’’ti. – gāthaṃ abhāsi;

“Whatever kamma I have done, whether small or great, all of it is exhausted; now there is no more renewed existence.” Thus he spoke this verse.

Tattha yaṃ mayā pakataṃ kammanti yaṃ kammaṃ tīhi kammadvārehi, chahi uppattidvārehi, aṭṭhahi asaṃvaradvārehi, aṭṭhahi ca saṃvaradvārehi pāpādivasena dānādivasena cāti anekehi pakārehi anādimati saṃsāre yaṃ mayā kataṃ upacitaṃ abhinibbattitaṃ vipākakammaṃ. Appaṃ vā yadi vā bahunti tañca vatthucetanāpayogakilesādīnaṃ dubbalabhāvena appaṃ vā, tesaṃ balavabhāvena abhiṇhapavattiyā ca bahuṃ vā. Sabbametaṃ parikkhīṇanti sabbameva cetaṃ kammaṃ kammakkhayakarassa aggamaggassa adhigatattā parikkhayaṃ gataṃ, kilesavaṭṭappahānena hi kammavaṭṭaṃ pahīnameva hoti vipākavaṭṭassa [Pg.221] anuppādanato. Tenāha ‘‘natthi dāni punabbhavo’’ti. Āyatiṃ punabbhavābhinibbatti mayhaṃ natthīti attho. ‘‘Sabbampeta’’ntipi pāṭho, sabbampi etanti padavibhāgo.

Herein, whatever kamma I have done means: whatever kamma productive of result I have done, accumulated, and generated in beginningless saṃsāra in numerous ways—through the three doors of kamma, the six doors of origination, the eight doors of non-restraint, and the eight doors of restraint, by way of evil, giving, etc. Whether small or great: it is small because of the weakness of the object, volition, effort, defilements, etc., or it is great because of their strength and its frequent performance. All of it is exhausted: all this kamma has gone to exhaustion because the supreme path that destroys kamma has been attained. For when the round of defilements is abandoned, the round of kamma is also abandoned, since the round of result is no longer produced. Therefore he said: now there is no more renewed existence. The meaning is: “There is no future generation of renewed existence for me.” There is also the reading sabbampetaṃ; the word division is sabbaṃ pi etaṃ (all this too).

Uggattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Ugga is finished.

Aṭṭhamavaggavaṇṇanā niṭṭhitā.

The Commentary on the Eighth Chapter is finished.

9. Navamavaggo

9. Ninth Chapter

1. Samitiguttattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Samitigutta

Yaṃ mayā pakataṃ pāpanti āyasmato samitiguttattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto bhagavantaṃ passitvā pasannacitto jātisumanapupphehi pūjaṃ akāsi. So tena puññakammena yattha yattha bhave nibbatti, tattha tattha kularūpaparivārasampadāya aññe satte abhibhavitvā aṭṭhāsi. Ekasmiṃ pana attabhāve aññataraṃ paccekabuddhaṃ piṇḍāya carantaṃ disvā ‘‘ayaṃ muṇḍako kuṭṭhī maññe, tenāyaṃ paṭicchādetvā vicaratī’’ti niṭṭhubhitvā pakkāmi. So tena kammena bahuṃ kālaṃ niraye paccitvā kassapassa bhagavato kāle manussaloke nibbatto paribbājakapabbajjaṃ upagato ekaṃ sīlācārasampannaṃ upāsakaṃ disvā dosantaro hutvā, ‘‘kuṭṭharogī bhaveyyāsī’’ti akkosi, nhānatitthe ca manussehi ṭhapitāni nhānacuṇṇāni dūsesi. So tena kammena puna niraye nibbattitvā bahūni vassāni dukkhaṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti, samitiguttotissa nāmaṃ ahosi. So vayappatto satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā suvisuddhasīlo hutvā viharati. Tassa purimakammanissandena kuṭṭharogo uppajji, tena tassa sarīrāvayavā yebhuyyena chinnabhinnā hutvā paggharanti. So gilānasālāyaṃ vasati. Athekadivasaṃ dhammasenāpati gilānapucchaṃ gantvā tattha tattha gilāne bhikkhū pucchanto taṃ bhikkhuṃ disvā ‘‘āvuso, yāvatā khandhappavatti nāma, sabbaṃ dukkhameva vedanā. Khandhesu pana asantesuyeva natthi [Pg.222] dukkha’’nti vedanānupassanākammaṭṭhānaṃ kathetvā agamāsi. So therassa ovāde ṭhatvā vipassanaṃ vaḍḍhetvā chaḷabhiññā sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.12.82-90) –

This is the verse of the Venerable Samitigutta: 'Whatever evil was done by me...' What is its origin? He too, having made a resolution in the presence of former Buddhas and accumulating merits in various existences, was born into a good family during the time of the Blessed One Vipassī. Having reached maturity, he saw the Blessed One and, with a confident mind, made an offering of jātisumana flowers. By that meritorious deed, wherever he was reborn, he surpassed other beings in the perfection of family, beauty, and retinue. In one existence, however, seeing a Paccekabuddha walking for alms, he spat and departed, thinking, 'This shaven-headed one is a leper, I suppose; that is why he wanders about covered up.' Due to that deed, he was tormented in hell for a long time. During the time of the Blessed One Kassapa, he was born in the human world and undertook the going forth of a wanderer. Seeing a lay disciple endowed with virtue and good conduct, he became filled with malice and cursed him, saying, 'May you be a leper!' He also spoiled the bathing powders placed by people at a bathing place. Due to that deed, he was reborn in hell again and experienced suffering for many years. During the time of this Buddha's appearance, he was born in Sāvatthī as the son of a certain brahmin, and his name was Samitigutta. Having come of age, he heard the Teacher’s discourse on the Dhamma, gained faith, and went forth. He lived as one of exceedingly pure virtue. As a result of his former kamma, leprosy arose in him, and because of it, the parts of his body were mostly broken and oozing. He lived in the sick hall. Then one day, the General of the Dhamma, while on his inquiry after the sick, was asking after the ailing monks here and there when he saw that monk and said, 'Friend, inasmuch as there is the process of the aggregates, all of it is simply suffering. When the aggregates are absent, however, there is no suffering,' and after teaching him the meditation subject of the contemplation of feelings, he departed. Abiding in the elder's advice, he developed insight and realized the six higher knowledges. Thus it is said in the Apadāna (Apadāna, Thera 1.12.82-90):

‘‘Jāyantassa vipassissa, āloko vipulo ahu;

Pathavī ca pakampittha, sasāgarā sapabbatā.

“When Vipassī was being born, a great light appeared; and the earth trembled, with its oceans and mountains.

‘‘Nemittā ca viyākaṃsu, buddho loke bhavissati;

Aggo ca sabbasattānaṃ, janataṃ uddharissati.

“The diviners also declared, ‘A Buddha will arise in the world; and as the chief of all beings, he will uplift humanity.’

‘‘Nemittānaṃ suṇitvāna, jātipūjamakāsahaṃ;

Edisā pūjanā natthi, yādisā jātipūjanā.

“Having heard the diviners, I made an offering for the birth. There is no offering such as this, like the offering for the birth.

‘‘Saṅkharitvāna kusalaṃ, sakaṃ cittaṃ pasādayiṃ;

Jātipūjaṃ karitvāna, tattha kālaṅkato ahaṃ.

“Having accumulated the wholesome, I gladdened my own mind; having made the offering for the birth, there I passed away.

‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;

Sabbe satte abhibhomi, jātipūjāyidaṃ phalaṃ.

“In whatever womb I am reborn, whether divine or human, I surpass all beings; this is the fruit of the offering for the birth.

‘‘Dhātiyo maṃ upaṭṭhenti, mama cittavasānugā;

Na tā sakkonti kopetuṃ, jātipūjāyidaṃ phalaṃ.

“Nurses attend to me, compliant with my will; they are not able to anger me—this is the fruit of the offering for the birth.

‘‘Ekanavutito kappe, yaṃ pūjamakariṃ tadā;

Duggatiṃ nābhijānāmi, jātipūjāyidaṃ phalaṃ.

“Ninety-one eons ago, when I made that offering, I have not known a woeful state; this is the fruit of the offering for the birth.

‘‘Supāricariyā nāma, catuttiṃsa janādhipā;

Ito tatiyakappamhi, cakkavattī mahabbalā.

“Thirty-four lords of men named Supāricariyā; in the third eon from this one, they were mighty wheel-turning monarchs.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up…pe… the Buddha's Dispensation has been fulfilled.”

Chaḷabhiñño pana hutvā pahīnakilesapaccavekkhaṇena etarahi anubhuyyamānarogavasena purimajātīsu attanā kataṃ pāpakammaṃ anussaritvā tassa idāni sabbaso pahīnabhāvaṃ vibhāvento –

But having attained the six higher knowledges, while reflecting on his abandoned defilements, and, prompted by the illness he was now experiencing, recalling the evil kamma done by himself in former births and elucidating its complete cessation now –

81.

81.

‘‘Yaṃ mayā pakataṃ pāpaṃ, pubbe aññāsu jātisu;

Idheva taṃ vedanīyaṃ, vatthu aññaṃ na vijjatī’’ti. – gāthaṃ abhāsi;

“Whatever evil was done by me in former births, it must be experienced right here; there is no other basis.” – he spoke this verse.

Tattha [Pg.223] pāpanti akusalaṃ kammaṃ. Tañhi lāmakaṭṭhena pāpanti vuccati. Pubbeti purā. Aññāsu jātisūti ito aññāsu jātīsu, aññesu attabhāvesu. Ayañhettha attho – yadipi mayā imasmiṃ attabhāve na tādisaṃ pāpaṃ kataṃ atthi, idāni pana tassa sambhavoyeva natthi. Yaṃ pana ito aññāsu jātīsu kataṃ atthi, idheva taṃ vedanīyaṃ, tañhi idheva imasmiṃyeva attabhāve vedayitabbaṃ anubhavitabbaṃ phalaṃ, kasmā? Vatthu aññaṃ na vijjatīti tassa kammassa vipaccanokāso añño khandhappabandho natthi, ime pana khandhā sabbaso upādānānaṃ pahīnattā anupādāno viya jātavedo carimakacittanirodhena appaṭisandhikā nirujjhantīti aññaṃ byākāsi.

Therein, 'pāpa' means unwholesome kamma. For it is called 'pāpa' due to its base nature. 'Pubbe' means formerly. 'In other births' means in births other than this one, in other existences. This is the meaning here: although no such evil kamma has been done by me in this existence—and now there is no possibility of it arising at all—whatever was done in other births apart from this one must be experienced right here. For its result must be felt and experienced right here in this very existence. Why? 'Because there is no other basis': for that kamma, there is no other continuum of aggregates to provide an opportunity for its ripening. But these aggregates, due to the complete abandonment of all clinging, like a fire without fuel, cease with the cessation of the final consciousness, without rebirth-linking. This is the meaning.

Samitiguttattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse of the Elder Samitigutta is completed.

2. Kassapattheragāthāvaṇṇanā

2. The Commentary on the Verse of the Elder Kassapa

Yena yena subhikkhānīti āyasmato kassapattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle brāhmaṇakule nibbattitvā tīsu vedesu aññesu ca brāhmaṇasippesu nipphattiṃ gato, so ekadivasaṃ bhagavantaṃ disvā pasannamānaso sumanapupphehi pūjaṃ akāsi. Karonto ca satthu samantato upari ca pupphamuṭṭhiyo khipi. Buddhānubhāvena pupphāni pupphāsanākārena sattāhaṃ aṭṭhaṃsu. So taṃ acchariyaṃ disvā bhiyyosomattāya pasannamānaso ahosi. Aparāparaṃ puññāni karonto kappasatasahassaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa udiccabrāhmaṇassa putto hutvā nibbatti, kassapotissa nāmaṃ ahosi. Tassa daharakāleyeva pitā kālamakāsi. Mātā taṃ paṭijaggati. So ekadivasaṃ jetavanaṃ gato bhagavato dhammadesanaṃ sutvā hetusampannatāya tasmiṃyeva āsane sotāpanno hutvā mātu santikaṃ gantvā anujānāpetvā pabbajito satthari vuṭṭhavasse pavāretvā janapadacārikaṃ pakkante sayampi satthārā saddhiṃ gantukāmo āpucchituṃ mātu santikaṃ agamāsi. Mātā vissajjentī ovādavasena –

“Wherever there is abundant food,” this is the verse of the Venerable Kassapa. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was born into a brahmin family and became proficient in the three Vedas and other brahminical arts. One day, seeing the Blessed One, his mind filled with confidence, he made an offering with sumana flowers. As he did so, he scattered handfuls of flowers all around and above the Teacher. By the Buddha's spiritual power, the flowers remained in the form of a floral canopy for seven days. Seeing this marvel, his mind became even more joyful and confident. Continuously performing meritorious deeds, he wandered for a hundred thousand eons only in happy destinations, until, at the arising of this Buddha, he was reborn in Sāvatthī as the son of a certain northern brahmin. His name was Kassapa. In his early youth, his father passed away. His mother took care of him. One day, he went to Jetavana, heard the Blessed One's teaching on the Dhamma, and, being endowed with the necessary conditions, he became a stream-enterer on that very seat. Having gone to his mother and obtained her permission, he went forth. After he had spent the rains residence with the Teacher and completed the Pavāraṇā, when the Teacher set out on a tour of the country, he too wished to go along. He went to his mother to take leave. His mother, sending him off, said by way of advice:

82.

82.

‘‘Yena [Pg.224] yena subhikkhāni, sivāni abhayāni ca;

Tena puttaka gacchassu, mā sokāpahato bhavā’’ti. – gāthaṃ abhāsi;

“‘Wherever there is abundant almsfood, and it is safe and secure, there, my dear son, you should go; do not be overcome by sorrow.’—she spoke this verse.

Tattha yena yenāti yattha yattha. Bhummatthe hi etaṃ karaṇavacanaṃ, yasmiṃ yasmiṃ disābhāgeti attho. Subhikkhānīti sulabhapiṇḍāni, raṭṭhānīti adhippāyo. Sivānīti khemāni arogāni. Abhayānīti corabhayādīhi nibbhayāni, rogadubbhikkhabhayāni pana ‘‘subhikkhāni, sivānī’’ti padadvayeneva gahitāni. Tenāti tattha, tasmiṃ tasmiṃ disābhāgeti attho. Puttakāti anukampantī taṃ ālapati. Māti paṭisedhatthe nipāto sokāpahatoti vuttaguṇarahitāni raṭṭhāni gantvā dubbhikkhabhayādijanitena sokena upahato mā bhava māhosīti attho. Taṃ sutvā thero, ‘‘mama mātā mayhaṃ sokarahitaṭṭhānagamanaṃ āsīsati, handa mayaṃ sabbaso accantameva sokarahitaṃ ṭhānaṃ pattuṃ yutta’’nti ussāhajāto vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.13.1-9) –

Herein, yena yena means 'wherever, wherever.' This instrumental expression is used in the sense of the locative; the meaning is 'in whatever region.' Subhikkhāni means 'where almsfood is easy to obtain'; the implication is 'countries.' Sivāni means 'safe and free from disease.' Abhayāni means 'free from dangers such as thieves'; the dangers of disease and famine, however, are included by the two terms subhikkhāni and sivāni. Tena means 'there'; the meaning is 'in that region.' Puttaka: she addresses him with compassion. Mā is a particle of prohibition. The meaning is: 'Do not go to countries devoid of the aforementioned qualities and be overcome by the sorrow generated by the danger of famine and so on; do not be so.' Hearing this, the elder thought: 'My mother wishes for me to go to a place free from sorrow. Well now, it is proper for me to strive to attain a state that is completely and utterly free from sorrow.' With his energy aroused, he established insight and before long attained arahantship. Therefore it is said in the Apadāna:

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Abbhokāse ṭhito santo, addasaṃ lokanāyakaṃ.

“A reciter, a master of the sacred verses, one who had mastered the three Vedas; standing peacefully in the open, I saw the Leader of the World.

‘‘Sīhaṃ yathā vanacaraṃ, byaggharājaṃva nittasaṃ;

Tidhāpabhinnamātaṅgaṃ, kuñjaraṃva mahesinaṃ.

“The Great Seeker, like a lion that roams the forest, like a fearless tiger king, like a great elephant in threefold rut.

‘‘Sereyakaṃ gahetvāna, ākāse ukkhipiṃ ahaṃ;

Buddhassa ānubhāvena, parivārenti sabbaso.

“Taking a sereyaka flower, I tossed it up into the air; by the Buddha’s spiritual power, they surrounded him on all sides.

‘‘Adhiṭṭhahi mahāvīro, sabbaññū lokanāyako;

Samantā pupphacchadanā, okiriṃsu narāsabhaṃ.

“The Great Hero, the All-Knower, the Leader of the World, made a determination; a floral canopy from all around showered down upon the Bull of Men.

‘‘Tato sā pupphakañcukā, antovaṇṭā bahimukhā;

Sattāhaṃ chadanaṃ katvā, tato antaradhāyatha.

“Then that floral sheath, with stalks inside and facing outwards, having formed a canopy for seven days, then disappeared.

‘‘Tañca acchariyaṃ disvā, abbhutaṃ lomahaṃsanaṃ;

Buddhe cittaṃ pasādesiṃ, sugate lokanāyake.

“Seeing that marvel, wonderful and hair-raising, I gained confidence in the Buddha, the Fortunate One, the Leader of the World.

‘‘Tena [Pg.225] cittappasādena, sukkamūlena codito;

Kappānaṃ satasahassaṃ, duggatiṃ nupapajjahaṃ.

“By that confidence of mind, impelled by that wholesome root, for a hundred thousand aeons I was not reborn in a bad destination.

‘‘Pannarasasahassamhi, kappānaṃ pañcavīsati;

Vītamalāsanāmā ca, cakkavattī mahabbalā.

“In the fifteen thousandth aeon from now, there were twenty-five wheel-turning monarchs of great power by the name of Vītamalāsana.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements have been burnt up … the Buddha’s teaching has been done.”

Arahattaṃ pana patvā ‘‘idameva mātu vacanaṃ arahattappattiyā aṅkusaṃ jāta’’nti tameva gāthaṃ paccudāhāsi.

But having attained arahantship, thinking, “This very word of my mother has become a goad for my attainment of arahantship,” he recited that same verse.

Kassapattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Kassapa is finished.

3. Sīhattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Sīha

Sīhappamatto viharāti āyasmato sīhattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro ito aṭṭhārasakappasatamatthake atthadassissa bhagavato kāle candabhāgāya nadiyā tīre kinnarayoniyaṃ nibbattitvā pupphabhakkho pupphanivasano hutvā viharanto ākāsena gacchantaṃ atthadassiṃ bhagavantaṃ disvā pasannacitto pūjetukāmo añjaliṃ paggayha aṭṭhāsi. Bhagavā tassa ajjhāsayaṃ ñatvā ākāsato oruyha aññatarasmiṃ rukkhamūle pallaṅkena nisīdi. Kinnaro candanasāraṃ ghaṃsitvā candanagandhena pupphehi ca pūjaṃ katvā vanditvā padakkhiṇaṃ katvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde mallarājakule nibbatti, tassa sīhoti nāmaṃ ahosi. So bhagavantaṃ disvā pasannamānaso vanditvā ekamantaṃ nisīdi. Satthā tassa ajjhāsayaṃ oloketvā dhammaṃ kathesi. So dhammaṃ sutvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā araññe viharati. Tassa cittaṃ nānārammaṇe vidhāvati, ekaggaṃ na hoti, sakatthaṃ nipphādetuṃ na sakkoti. Satthā taṃ disvā ākāse ṭhatvā –

“O Sīha, dwell heedfully,” this is the verse of the Venerable Elder Sīha. What is its origin? It is said that he, having made his aspiration in the time of former Buddhas, eighteen hundred aeons ago, in the time of the Blessed One Atthadassī, was born from a kinnara womb on the bank of the Candabhāgā River. Living as one who eats flowers and wears flowers, he saw the Blessed One Atthadassī traveling through the sky. With a confident mind, wishing to pay homage, he stood with his hands raised in añjali. The Blessed One, knowing his disposition, descended from the sky and sat down at the foot of a certain tree in the cross-legged posture. The kinnara ground sandalwood paste and made an offering with the scent of sandalwood and with flowers, paid homage, circumambulated him respectfully, and departed. By that meritorious deed, he wandered among devas and humans until, at the arising of this Buddha, he was born in a Malla royal family. His name was Sīha. Seeing the Blessed One, with a confident mind he paid homage and sat down to one side. The Teacher, seeing his inclination, taught him the Dhamma. Having heard the Dhamma and gained faith, he went forth, took up a meditation subject, and dwelt in the forest. His mind ran after various objects and did not become concentrated; he was unable to accomplish his own goal. The Teacher, seeing this, stood in the sky and said:

83.

83.

‘‘Sīhappamatto [Pg.226] vihara, rattindivamatandito;

Bhāvehi kusalaṃ dhammaṃ, jaha sīghaṃ samussaya’’nti. –

“O Sīha, dwell heedfully, untiring day and night. Develop wholesome states; quickly abandon the bodily frame.”

Gāthāya ovadi. So gāthāvasāne vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.17-25) –

He admonished him with this verse. At the conclusion of the verse, he developed insight and attained arahantship. Therefore it is said in the Apadāna:

‘‘Candabhāgānadītīre, ahosiṃ kinnaro tadā;

Pupphabhakkho cahaṃ āsiṃ, pupphanivasano tathā.

“On the bank of the Candabhāgā River I was a kinnara then; I was one who ate flowers and also one who wore flowers.

‘‘Atthadassī tu bhagavā, lokajeṭṭho narāsabho;

Vipinaggena niyyāsi, haṃsarājāva ambare.

“The Blessed One Atthadassī, the World’s Chief, the Bull of Men, was traveling from the forest’s edge, like a swan-king in the sky.

‘‘Namo te purisājañña, cittaṃ te suvisodhitaṃ;

Pasannamukhavaṇṇosi, vippasannamukhindriyo.

“Homage to you, O thoroughbred of men, your mind is so well purified; your complexion is bright, your facial faculties perfectly serene.

‘‘Orohitvāna ākāsā, bhūripañño sumedhaso;

Saṅghāṭiṃ pattharitvāna, pallaṅkena upāvisi.

“Having descended from the sky, the one of vast wisdom, the intelligent one, spread out his outer robe and sat down in the cross-legged posture.

‘‘Vilīnaṃ candanādāya, agamāsiṃ jinantikaṃ;

Pasannacitto sumano, buddhassa abhiropayiṃ.

“Taking ground sandalwood paste, I went into the presence of the Jina; with a confident and glad mind, I made an offering to the Buddha.

‘‘Abhivādetvāna sambuddhaṃ, lokajeṭṭhaṃ narāsabhaṃ;

Pāmojjaṃ janayitvāna, pakkāmiṃ uttarāmukho.

“Having paid homage to the Perfectly Enlightened One, the World’s Chief, the Bull of Men, and having generated joy, I departed facing north.

‘‘Aṭṭhārase kappasate, candanaṃ yaṃ apūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In these eighteen hundred aeons since I made that offering of sandalwood, I know of no bad destination for myself; this is the fruit of revering a Buddha.

‘‘Catuddase kappasate, ito āsiṃsu te tayo;

Rohaṇī nāma nāmena, cakkavattī mahabbalā.

“Fourteen hundred aeons ago from now, there were three wheel-turning monarchs of great power, named Rohaṇī.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements have been burnt up … the Buddha’s teaching has been done.”

Yā pana bhagavatā ovādavasena vuttā ‘‘sīhappamatto’’ti gāthā, tattha sīhāti tassa therassa ālapanaṃ. Appamatto viharāti satiyā avippavāsena pamādavirahito sabbiriyāpathesu satisampajaññayutto hutvā viharāhi. Idāni taṃ appamādavihāraṃ saha phalena saṅkhepato dassetuṃ ‘‘rattindiva’’ntiādi vuttaṃ. Tassattho – rattibhāgaṃ [Pg.227] divasabhāgañca ‘‘caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’ti (saṃ. ni. 4.239; a. ni. 3.16; vibha. 519) vuttanayena catusammappadhānavasena atandito akusīto āraddhavīriyo kusalaṃ samathavipassanādhammañca lokuttaradhammañca bhāvehi uppādehi vaḍḍhehi ca, evaṃ bhāvetvā ca jaha sīghaṃ samussayanti tava samussayaṃ attabhāvaṃ paṭhamaṃ tāva tappaṭibaddhachandarāgappahānena sīghaṃ nacirasseva pajaha, evaṃbhūto ca pacchā carimakacittanirodhena anavasesato ca pajahissatīti. Arahattaṃ pana patvā thero aññaṃ byākaronto tameva gāthaṃ paccudāhāsīti.

Now, as to the verse “O Sīha, be heedful,” spoken by the Blessed One by way of admonition: herein, Sīha is a form of address to that elder. Dwell heedfully means: dwell without departing from mindfulness, free from heedlessness, endowed with mindfulness and clear comprehension in all postures. Now, to show in brief that dwelling in heedfulness along with its fruit, the words “day and night,” etc., were spoken. The meaning is this: during both the night and the day, in the way it is said, “By walking and by sitting he cleanses his mind of obstructive states,” in accordance with the four right strivings, being untiring, not lazy, with energy aroused, you should develop—that is, generate and augment—wholesome states, namely, the Dhamma of serenity and insight and the supramundane Dhamma. And having thus developed them, quickly abandon the bodily frame means: first, by abandoning the desire and lust connected with it, quickly, before long, abandon your own bodily frame, your existence. And having become thus, you will afterwards, with the cessation of the final consciousness, abandon it without remainder. But having attained arahantship, the elder, when declaring his final knowledge, recited that same verse.

Sīhattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sīha is finished.

4. Nītattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Nīta

Sabbarattiṃ supitvānāti āyasmato nītattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle sunando nāma brāhmaṇo hutvā anekasate brāhmaṇe mante vācento vājapeyyaṃ nāma yaññaṃ yaji, bhagavā taṃ brāhmaṇaṃ anukampanto yaññaṭṭhānaṃ gantvā ākāse caṅkami. Brāhmaṇo satthāraṃ disvā pasannamānaso sissehi pupphāni āharāpetvā ākāse khipitvā pūjaṃ akāsi. Buddhānubhāvena taṃ ṭhānaṃ sakalañca nagaraṃ pupphapaṭavitānikaṃ viya chāditaṃ ahosi. Mahājano satthari uḷāraṃ pītisomanassaṃ paṭisaṃvedesi. Sunandabrāhmaṇo tena kusalamūlena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti, nītotissa nāmaṃ ahosi. So viññutaṃ patto ‘‘ime samaṇā sakyaputtiyā sukhasīlā sukhasamācārā subhojanāni bhuñjitvā nivātesu senāsanesu viharanti, imesu pabbajitvā sukhena viharituṃ sakkā’’ti sukhābhilāsāya pabbajitvāva satthu santike kammaṭṭhānaṃ gahetvā katipāhameva manasikaritvā taṃ chaḍḍetvā yāvadatthaṃ udarāvadehakaṃ bhuñjitvā divasabhāgaṃ saṅgaṇikārāmo tiracchānakathāya vītināmeti, rattibhāgepi thinamiddhābhibhūto sabbarattiṃ supati. Satthā tassa hetuparipākaṃ oloketvā ovādaṃ dento –

“Having slept all night”—this is a verse of the Venerable Elder Nīta. What is its origin? It is said that in the time of the Blessed One Padumuttara, this one was a brahmin named Sunanda who, while teaching mantras to many hundreds of brahmins, performed a sacrifice called Vājapeyya. Out of compassion for that brahmin, the Blessed One went to the sacrificial site and walked in the sky. Seeing the Teacher, the brahmin, with a confident mind, had his disciples bring flowers and scattered them in the air as an offering. By the Buddha's power, that place and the entire city were covered as if by a canopy of flowers. The great crowd experienced sublime joy and mental gladness toward the Teacher. Through that wholesome root, the brahmin Sunanda wandered among devas and humans until, during this Buddha’s Dispensation, he was reborn as the son of a certain brahmin in Sāvatthī. His name became Nīta. When he came of age, he thought: “These recluses, the Sakyan sons, are of comfortable habits, of comfortable conduct, eat good meals, and dwell in sheltered lodgings. If I go forth among them, I can live in comfort.” Out of a desire for comfort, he went forth and, having received a meditation subject from the Teacher, he applied his mind to it for only a few days, then abandoned it. He ate to his belly’s fill, spent the daytime delighting in company and engaging in worldly talk, and at night, overcome by sloth and torpor, he slept all night. The Teacher, seeing the maturity of his causal condition, gave him this admonition:

84.

84.

‘‘Sabbarattiṃ [Pg.228] supitvāna, divā saṅgaṇike rato;

Kudāssu nāma dummedho, dukkhassantaṃ karissatī’’ti. – gāthaṃ abhāsi;

“Having slept the whole night through, delighting in company by day, when, pray, will that witless one make an end of suffering?”—Thus he spoke the verse.

Tattha sabbarattinti sakalaṃ rattiṃ. Supitvānāti niddāyitvā, ‘‘rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’tiādinā vuttaṃ jāgariyaṃ ananuyuñjitvā kevalaṃ rattiyā tīsupi yāmesu niddaṃ okkamitvāti attho. Divāti divasaṃ, sakalaṃ divasabhāganti attho. Saṅgaṇiketi tiracchānakathikehi kāyadaḷhibahulapuggalehi sannisajjā saṅgaṇiko, tasmiṃ rato abhirato tattha avigatacchando ‘‘saṅgaṇike rato’’ti vutto ‘‘saṅgaṇikārato’’tipi pāḷi. Kudāssu nāmāti kudā nāma. Assūti nipātamattaṃ, kasmiṃ nāma kāleti attho. Dummedhoti nippañño. Dukkhassāti vaṭṭadukkhassa. Antanti pariyosānaṃ. Accantameva anuppādaṃ kadā nāma karissati, edisassa dukkhassantakaraṇaṃ natthīti attho. ‘‘Dummedha dukkhassantaṃ karissasī’’tipi pāḷi.

Therein, “all night” means the entire night. “Having slept” means having gone to sleep; it means not practicing the vigil spoken of thus, “During the first watch of the night he purifies his mind of obstructive states by walking back and forth and by sitting,” but simply succumbing to sleep during all three watches of the night. “By day” means during the day, the entire daytime. “In company”: company is sitting together with people who engage in worldly talk and are much concerned with physical fitness. One who delights in this, is fond of it, and whose desire for it has not faded is called one who is “delighting in company.” Saṅgaṇikārato is also a reading. “When, pray”: that is, when? Assu is a mere particle; the meaning is: at what time? “Witless one” means one without wisdom. “Of suffering” means of the suffering of the round of existence. “An end” means a termination. When will he bring about its utter non-arising? The meaning is that for such a person there is no making an end of suffering. “O witless one, will you make an end of suffering?” is also a reading.

Evaṃ pana satthārā gāthāya kathitāya thero saṃvegajāto vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.26-33) –

Then, when the Teacher spoke this verse, the elder, stirred by spiritual urgency, established insight and soon attained arahantship. Therefore, it is said in the Apadāna:

‘‘Sunando nāma nāmena, brāhmaṇo mantapāragū;

Ajjhāyako yācayogo, vājapeyyaṃ ayājayi.

“Sunanda was my name, a brahmin master of the hymns; a teacher devoted to sacrificial rites, I performed the Vājapeyya sacrifice.

‘‘Padumuttaro lokavidū, aggo kāruṇiko isi;

Janataṃ anukampanto, ambare caṅkamī tadā.

“Padumuttara, the Knower of the World, the foremost compassionate sage, feeling compassion for the people, then walked in the sky.

‘‘Caṅkamitvāna sambuddho, sabbaññū lokanāyako;

Mettāya aphari satte, appamāṇe nirūpadhi.

“Having walked, the Perfectly Enlightened One, the All-Knower, the World Leader, pervaded beings with loving-kindness, immeasurable and free from acquisitions.

‘‘Vaṇṭe chetvāna pupphāni, brāhmaṇo mantapāragū;

Sabbe sisse samānetvā, ākāse ukkhipāpayi.

“I, the brahmin master of the hymns, having cut the flowers from their stalks, gathered all my pupils and had them toss them up into the sky.

‘‘Yāvatā nagaraṃ āsi, pupphānaṃ chadanaṃ tadā;

Buddhassa ānubhāvena, sattāhaṃ na vigacchatha.

“A canopy of flowers then extended as far as the city; by the Buddha’s power, it did not disperse for seven days.

‘‘Teneva [Pg.229] sukkamūlena, anubhotvāna sampadā;

Sabbāsave pariññāya, tiṇṇo loke visattikaṃ.

“By that same wholesome root, having experienced success, and having fully understood all the taints, I have crossed beyond attachment in the world.

‘‘Ekārase kappasate, pañcatiṃsāsu khattiyā;

Ambaraṃsasanāmā te, cakkavattī mahabbalā.

“Thirty-five times in eleven hundred eons I was a khattiya, a mighty wheel-turning monarch named Ambaraṃsasa.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha's teaching has been done.”

Arahattaṃ pana patvā thero aññaṃ byākaronto tameva gāthaṃ paccudāhāsi.

Having attained arahantship, the elder, when declaring his final knowledge, recited that same verse.

Nītattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Nīta is finished.

5. Sunāgattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Sunāga

Cittanimittassa kovidoti āyasmato sunāgattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekattiṃse kappe sikhissa bhagavato kāle brāhmaṇakule nibbattitvā vayappatto tiṇṇaṃ vedānaṃ pāragū hutvā araññāyatane assame vasanto tīṇi brāhmaṇasahassāni mante vācesi. Athekadivasaṃ tassa satthāraṃ disvā lakkhaṇāni upadhāretvā lakkhaṇamante parivattentassa, ‘‘īdisehi lakkhaṇehi samannāgato anantajino anantañāṇo buddho bhavissatī’’ti buddhañāṇaṃ ārabbha uḷāro pasādo uppajji. So tena cittappasādena devaloke nibbatto aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde nālakagāme aññatarassa brāhmaṇassa putto hutvā nibbatti, sunāgotissa nāmaṃ ahosi. So dhammasenāpatissa gihisahāyo therassa santikaṃ gantvā dhammaṃ sutvā dassanabhūmiyaṃ patiṭṭhito pabbajitvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.34-40) –

“Skilled in the sign of the mind”—this is the verse of the Venerable Elder Sunāga. What is its origin? This one too had made his aspiration under previous Buddhas and had accumulated wholesome karma that serves as a basis for liberation in various existences. Thirty-one eons ago, in the time of the Blessed One Sikhī, he was reborn in a brahmin family. Having come of age, he became a master of the three Vedas and, dwelling in a hermitage in a forest tract, he taught the hymns to three thousand brahmins. Then one day, seeing the Teacher and examining his characteristic marks, while he was reviewing the hymns on the marks, a sublime confidence concerning the Buddha’s knowledge arose in him as he thought: “One endowed with such marks will become a Buddha, an infinite victor, one of infinite knowledge.” Through that confidence of mind he was reborn in a deva world. Wandering on among devas and humans, during this Buddha’s Dispensation he was reborn in the village of Nālaka as the son of a certain brahmin and was named Sunāga. He was a lay friend of the General of the Dhamma. He went to the elder, heard the Dhamma, and became established on the plane of vision. He then went forth, developed insight, and attained arahantship. Thus it is said in the Apadāna:

‘‘Himavantassāvidūre, vasabho nāma pabbato;

Tasmiṃ pabbatapādamhi, assamo āsi māpito.

“Not far from the Himalayas, there is a mountain named Vasabha. At the foot of that mountain, a hermitage was built.

‘‘Tīṇi [Pg.230] sissasahassāni, vācesiṃ brāhmaṇo tadā;

Saṃharitvāna te sisse, ekamantaṃ upāvisiṃ.

“As a brahmin then, I taught three thousand pupils. Having gathered those pupils together, I sat down to one side.

‘‘Ekamantaṃ nisīditvā, brāhmaṇo mantapāragū;

Buddhavedaṃ gavesanto, ñāṇe cittaṃ pasādayiṃ.

“Having sat down to one side, I, a brahmin master of the hymns, seeking the lore of the Buddha, found confidence in my mind regarding his knowledge.

‘‘Tattha cittaṃ pasādetvā, nisīdiṃ paṇṇasanthare;

Pallaṅkaṃ ābhujitvāna, tattha kālaṅkato ahaṃ.

“Having made my mind confident there, I sat on a spread of leaves; having folded my legs crosswise, there I passed away.

‘‘Ekatiṃse ito kappe, yaṃ saññamalabhiṃ tadā;

Duggatiṃ nābhijānāmi, ñāṇasaññāyidaṃ phalaṃ.

“In the thirty-one eons since I gained that perception then, I have not known a bad destination; this is the fruit of the perception of knowledge.

‘‘Sattavīsati kappamhi, rājā siridharo ahu;

Sattaratanasampanno, cakkavattī mahabbalo.

“Twenty-seven eons ago, I was a king named Siridhara, endowed with the seven treasures, a mighty wheel-turning monarch.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha's teaching has been done.”

Arahattaṃ pana patvā bhikkhūnaṃ dhammadesanāpadesena aññaṃ byākaronto –

Having attained arahantship, when declaring his final knowledge under the guise of giving a Dhamma talk to the bhikkhus,

85.

85.

‘‘Cittanimittassa kovido, pavivekarasaṃ vijāniya;

Jhāyaṃ nipako patissato, adhigaccheyya sukhaṃ nirāmisa’’nti. –

“Skilled in the sign of the mind, having known the taste of seclusion, meditating skillfully and mindfully, one may attain unworldly happiness.”

Gāthaṃ abhāsi.

he spoke the verse.

Tattha cittanimittassa kovidoti bhāvanācittassa nimittaggahaṇe kusalo, ‘‘imasmiṃ samaye cittaṃ paggahetabbaṃ, imasmiṃ sampahaṃsitabbaṃ, imasmiṃ ajjhupekkhitabba’’nti evaṃ paggahaṇādiyogyassa cittanimittassa gahaṇe cheko. Pavivekarasaṃ vijāniyāti kāyavivekasaṃvaḍḍhitassa cittavivekassa rasaṃ sañjānitvā, vivekasukhaṃ anubhavitvāti attho. ‘‘Pavivekarasaṃ pitvā’’ti (dha. pa. 205) hi vuttaṃ. Jhāyanti paṭhamaṃ ārammaṇūpanijjhānena pacchā lakkhaṇūpanijjhānena ca jhāyanto. Nipakoti kammaṭṭhānapariharaṇe kusalo. Patissatoti upaṭṭhitassati. Adhigaccheyya sukhaṃ nirāmisanti evaṃ samathanimittādikosallena labbhe cittavivekasukhe patiṭṭhāya sato sampajāno [Pg.231] hutvā vipassanājhāneneva jhāyanto kāmāmisavaṭṭāmisehi asammissatāya nirāmisaṃ nibbānasukhaṃ phalasukhañca adhigaccheyya samupagaccheyyāti attho.

Therein, 'skilled in the sign of the mind' means skilled in grasping the sign of the mind in meditation, adept at grasping the sign of the mind that is suitable for exertion, etc., knowing: “At this time the mind should be exerted, at this time it should be gladdened, at this time it should be regarded with equanimity.” 'Having known the taste of seclusion' means having known the taste of mental seclusion developed by bodily seclusion; the meaning is having experienced the happiness of seclusion. For it is said: “Having drunk the taste of seclusion” (Dhp 205). 'Meditating' means meditating first by absorption upon the object, and afterwards by absorption upon the characteristics. 'Skillfully' means skilled in managing the meditation subject. 'Mindfully' means with mindfulness established. 'One may attain unworldly happiness' means thus, being established in the happiness of mental seclusion gained by skill in the sign of serenity and so on, being mindful and clearly comprehending, meditating with the jhāna of insight, one may attain, one may reach the unworldly happiness—the happiness of Nibbāna and the happiness of its fruit—which is unmixed with the material counterparts of sensual pleasures and the material counterparts of the round of existence. This is the meaning.

Sunāgattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Sunāga is finished.

6. Nāgitattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Nāgita

Ito bahiddhā puthuaññavādinanti āyasmato nāgitattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle nārado nāma brāhmaṇo hutvā ekadivasaṃ māḷake nisinno bhagavantaṃ bhikkhusaṅghena purakkhataṃ gacchantaṃ disvā pasannamānaso tīhi gāthāhi abhitthavi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthunagare sakyarājakule nibbatti, nāgitotissa nāmaṃ ahosi. So bhagavati kapilavatthusmiṃ viharante madhupiṇḍikasuttaṃ (ma. ni. 1.199 ādayo) sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.47-54) –

The verse of the Venerable Nāgita begins: 'Outside of this are the many with other doctrines.' What is its origin? It is said that in the time of the Blessed One Padumuttara, this one was a brahmin named Nārada. One day, while sitting in a pavilion, he saw the Blessed One walking, preceded by the Saṅgha of bhikkhus, and with a gladdened mind, he praised him with three verses. By that meritorious deed, he was reborn in the world of the devas. Having repeatedly performed meritorious deeds, wandering among devas and humans, during the advent of this Buddha he was reborn into the royal family of the Sakyans in the city of Kapilavatthu, and his name was Nāgita. While the Blessed One was dwelling in Kapilavatthu, having heard the Madhupiṇḍika Sutta (MN 18), he gained faith, went forth, developed insight, and attained arahantship. Thus it is said in the Apadāna:

‘‘Visālamāḷe āsīno, addasaṃ lokanāyakaṃ;

Khīṇāsavaṃ balappattaṃ, bhikkhusaṅghapurakkhataṃ.

“Seated in a great pavilion, I saw the Leader of the World, the one whose taints are destroyed, who has attained the powers, preceded by the Saṅgha of bhikkhus.

‘‘Satasahassā tevijjā, chaḷabhiññā mahiddhikā;

Parivārenti sambuddhaṃ, ko disvā nappasīdati.

“A hundred thousand with the three true knowledges and the six direct knowledges, of great psychic power, surround the Perfectly Enlightened One. Who, on seeing him, would not be gladdened?

‘‘Ñāṇe upanidhā yassa, na vijjati sadevake;

Anantañāṇaṃ sambuddhaṃ, ko disvā nappasīdati.

“Whose equal in wisdom is not found in the world with its devas; the Perfectly Enlightened One of infinite wisdom—who, seeing him, would not be gladdened?

‘‘Dhammakāyañca dīpentaṃ, kevalaṃ ratanākaraṃ;

Vikappetuṃ na sakkonti, ko disvā nappasīdati.

“Illuminating the Dhamma-body, the sole mine of gems; none can fully fathom it—who, having seen it, would not be gladdened?

‘‘Imāhi tīhi gāthāhi, nāradovhayavacchalo;

Padumuttaraṃ thavitvāna, sambuddhaṃ aparājitaṃ.

“With these three verses, I, the affectionate one named Nārada, having praised Padumuttara, the unconquered Perfectly Enlightened One,

‘‘Tena [Pg.232] cittappasādena, buddhasanthavanena ca;

Kappānaṃ satasahassaṃ, duggatiṃ nupapajjahaṃ.

“Through that gladness of mind and praise of the Buddha, for a hundred thousand eons I was not reborn in a state of woe.

‘‘Ito tiṃsakappasate, sumitto nāma khattiyo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Thirty hundred eons ago from now, I was a khattiya named Sumitta, endowed with the seven treasures, a wheel-turning monarch of great power.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up … the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā satthu avitathadesanataṃ dhammassa ca niyyānikataṃ nissāya sañjātapītisomanasso pītivegappavissaṭṭhaṃ udānaṃ udānento –

But having attained arahantship, relying on the Teacher's unerring teaching and the liberating nature of the Dhamma, with joy and gladness arisen, he uttered an inspired utterance released by the force of that joy:

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86.

‘‘Ito bahiddhā puthuaññavādinaṃ, maggo na nibbānagamo yathā ayaṃ;

Itissu saṅghaṃ bhagavānusāsati, satthā sayaṃ pāṇitaleva dassaya’’nti. –

“Outside of this, the paths of the many with other doctrines do not lead to Nibbāna as this one does. Thus indeed the Blessed One instructs the Saṅgha, the Teacher himself showing it as on the palm of his hand.”

Gāthaṃ abhāsi.

He spoke the verse.

Tattha ito bahiddhāti imasmā buddhasāsanā bāhirake samaye, tenāha ‘‘puthuaññavādina’’nti, nānātitthiyānanti attho. Maggo na nibbānagamo yathā ayanti yathā ayaṃ ariyo aṭṭhaṅgiko maggo ekaṃsena nibbānaṃ gacchatīti nibbānagamo, nibbānagāmī, evaṃ nibbānagamo maggo titthiyasamaye natthi asammāsambuddhappaveditattā aññatitthiyavādassa. Tenāha bhagavā –

Therein, 'outside this' means in a system external to this Buddha's Dispensation. Therefore he said, 'of the many with other doctrines,' which means 'of the various sectarians.' As for 'The path does not lead to Nibbāna as this one does': just as this Noble Eightfold Path unerringly goes to Nibbāna—thus it is 'leading to Nibbāna,' 'Nibbāna-bound'—so a path leading to Nibbāna does not exist in the systems of the sectarians, because the doctrine of other sectarians has not been proclaimed by a Perfectly Self-Enlightened One. Therefore the Blessed One said:

‘‘Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehī’’ti (dī. ni. 2.214; ma. ni. 1.139; a. ni. 4.241).

“Here, bhikkhus, is the ascetic; here the second ascetic; here the third ascetic; here the fourth ascetic. The doctrines of others are devoid of ascetics.”

Itīti evaṃ. Assūti nipātamattaṃ. Saṅghanti bhikkhusaṅghaṃ, ukkaṭṭhaniddesoyaṃ yathā ‘‘satthā devamanussāna’’nti. Saṅghanti vā samūhaṃ, veneyyajananti adhippāyo. Bhagavāti bhāgyavantatādīhi kāraṇehi bhagavā, ayamettha saṅkhepo. Vitthāro pana paramatthadīpaniyaṃ itivuttakavaṇṇanāyaṃ vuttanayena [Pg.233] veditabbo. Satthāti diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Sayanti sayameva. Ayañhettha attho – ‘‘sīlādikkhandhattayasaṅgaho sammādiṭṭhiādīnaṃ aṭṭhannaṃ aṅgānaṃ vasena aṭṭhaṅgiko nibbānagāmī ariyamaggo yathā mama sāsane atthi, evaṃ bāhirakasamaye maggo nāma natthī’’ti sīhanādaṃ nadanto amhākaṃ satthā bhagavā sayameva sayambhūñāṇena ñātaṃ, sayameva vā mahākaruṇāsañcodito hutvā attano desanāvilāsasampattiyā hatthatale āmalakaṃ viya dassento bhikkhusaṅghaṃ veneyyajanataṃ anusāsati ovadatīti.

'Iti' means 'thus.' 'Assu' is merely a particle. 'Saṅghaṃ' means the Saṅgha of bhikkhus; this is a supreme designation, like 'the Teacher of devas and humans.' Or 'saṅghaṃ' means an assembly; the intended meaning is 'the populace to be trained.' 'Bhagavā' means the Blessed One for reasons such as being fortunate; this is a summary here. The detailed explanation, however, should be understood in the way stated in the Paramatthadīpanī, the commentary on the Itivuttaka. 'Satthā' means Teacher because he instructs appropriately in accordance with matters of the present life, the future life, and the ultimate goal. 'Sayaṃ' means 'by himself.' This is the meaning here: Roaring the lion's roar, 'Just as the Noble Eightfold Path leading to Nibbāna—which is comprised of the three aggregates beginning with virtuous behavior and consists of the eight factors beginning with right view—exists in my Dispensation, so in external systems there is no such thing as a path,' our Teacher, the Blessed One, having known this by himself through his self-originating knowledge, or having been impelled by great compassion, instructs and advises the Saṅgha of bhikkhus, the populace to be trained, showing it by the accomplishment of the grace of his own teaching like a myrobalan fruit on the palm of his hand.

Nāgitattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nāgita is concluded.

7. Paviṭṭhattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Paviṭṭha

Khandhā diṭṭhā yathābhūtanti āyasmato paviṭṭhattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ karonto atthadassissa bhagavato kāle kesavo nāma tāpaso hutvā ekadivasaṃ satthāraṃ upasaṅkamitvā dhammaṃ sutvā pasannamānaso abhivādetvā añjaliṃ paggayha padakkhiṇaṃ katvā pakkāmi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe brāhmaṇakule uppajjitvā anukkamena viññutaṃ patto nekkhammaninnajjhāsayatāya paribbājakapabbajjaṃ pabbajitvā tattha sikkhitabbaṃ sikkhitvā vicaranto upatissakolitānaṃ buddhasāsane pabbajitabhāvaṃ sutvā ‘‘tepi nāma mahāpaññā tattha pabbajitā, tadeva maññe seyyo’’ti satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbaji. Tassa satthā vipassanaṃ ācikkhi. So vipassanaṃ ārabhitvā nacirasseva arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.14.55-59) –

“The aggregates are seen as they truly are,” is the verse of the Venerable Elder Paviṭṭha. What is its origin? This one, too, having made his aspiration in the presence of previous Buddhas, accumulating merit here and there that was a supporting condition for release from the round of existence, in the time of the Blessed One Atthadassī, became an ascetic named Kesava. One day, he approached the Teacher, listened to the Dhamma, and with a gladdened mind, paid homage, raised his hands in reverence, circumambulated him, and departed. By that meritorious deed, he was reborn in the heavenly realm. After repeatedly performing meritorious deeds, he wandered among devas and humans until, in this Buddha's dispensation, he was born in a brahmin family in the Magadha country. Gradually attaining maturity, due to his inclination and disposition towards renunciation, he went forth into the wanderer's life. Having learned what was to be learned there, he wandered about until he heard that Upatissa and Kolita had gone forth in the Buddha's dispensation. Thinking, “Even those great in wisdom have gone forth there—surely that must be better,” he went to the Teacher, listened to the Dhamma, and, having gained faith, went forth. The Teacher instructed him in insight. He undertook insight and before long realized arahantship. Thus it is said in the Apadāna:

‘‘Nārado iti me nāmaṃ, kesavo iti maṃ vidū;

Kusalākusalaṃ esaṃ, agamaṃ buddhasantikaṃ.

“My name is Nārada; they know me as Kesava. Seeking the skillful and the unskillful, I came to the Buddha's presence.

‘‘Mettacitto [Pg.234] kāruṇiko, atthadassī mahāmuni;

Assāsayanto satte so, dhammaṃ deseti cakkhumā.

“With a mind of loving-kindness, compassionate, seeing the benefit, the great sage, the one with vision, comforts beings and teaches the Dhamma.”

‘‘Sakaṃ cittaṃ pasādetvā, sire katvāna añjaliṃ;

Satthāraṃ abhivādetvā, pakkāmiṃ pācināmukho.

Having gladdened my own mind, placing my hands in reverence upon my head, having paid homage to the Teacher, I departed facing east.

‘‘Sattarase kappasate, rājā āsi mahīpati;

Amittatāpano nāma, cakkavattī mahabbalo.

Seventeen hundred aeons ago, there was a king, lord of the earth, named Amittatāpano, a wheel-turning monarch of great power.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā aññaṃ byākaronto –

Then, having attained Arahantship, declaring his final knowledge:

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‘‘Khandhā diṭṭhā yathābhūtaṃ, bhavā sabbe padālitā;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. – gāthaṃ abhāsi;

“The aggregates are seen as they truly are; all states of becoming are shattered. The round of births is exhausted; now there is no further becoming.” —thus he spoke the verse.

Tattha khandhāti pañcupādānakkhandhā, te hi vipassanupalakkhaṇato sāmaññalakkhaṇato ca ñātapariññādīhi parijānanavasena vipassitabbā. Diṭṭhā yathābhūtanti vipassanāpaññāsahitāya maggapaññāya ‘‘idaṃ dukkha’’ntiādinā aviparītato diṭṭhā. Bhavā sabbe padālitāti kāmabhavādayo sabbe kammabhavā upapattibhavā ca maggañāṇasatthena bhinnā viddhaṃsitā. Kilesapadālaneneva hi kammopapattibhavā padālitā nāma honti. Tenāha ‘‘vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. Tassattho heṭṭhā vuttoyeva.

Therein, “the aggregates” means the five aggregates subject to clinging. Indeed, they are to be seen with insight by way of full understanding through comprehension as known, etc., due to their being characterized for insight and by general characteristics. “Seen as they truly are” means seen without distortion by the wisdom of the path together with insight-wisdom, as “this is suffering,” and so on. “All states of becoming are shattered” means all states of becoming, such as the sense-sphere existence and others—both kamma-becoming and rebirth-becoming—are split and destroyed by the sword of path-knowledge. For it is by the shattering of defilements that kamma-becoming and rebirth-becoming are called “shattered.” Hence it is said: “The round of births is exhausted; now there is no further becoming.” The meaning of this has been stated previously.

Paviṭṭhattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Paviṭṭha is concluded.

8. Ajjunattheragāthāvaṇṇanā

8. The Commentary on the Verses of Elder Ajjuna

Asakkhiṃ vata attānanti āyasmato ajjunattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto vipassissa bhagavato kāle sīhayoniyaṃ nibbatto ekadivasaṃ araññe aññatarasmiṃ rukkhamūle nisinnaṃ satthāraṃ [Pg.235] disvā ‘‘ayaṃ kho imasmiṃ kāle sabbaseṭṭho purisasīho’’ti pasannamānaso supupphitasālasākhaṃ bhañjitvā satthāraṃ pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhikule nibbatti. Ajjunotissa nāmaṃ ahosi. So viññutaṃ patto nigaṇṭhehi kataparicayo hutvā ‘‘evāhaṃ amataṃ adhigamissāmī’’ti vivaṭṭajjhāsayatāya daharakāleyeva nigaṇṭhesu pabbajitvā tattha sāraṃ alabhanto satthu yamakapāṭihāriyaṃ disvā paṭiladdhasaddho sāsane pabbajitvā vipassanaṃ ārabhitvā nacirasseva arahā ahosi. Tena vuttaṃ apadāne (apa. thera 1.14.60-65) –

“Indeed, I was able to rescue myself,” is the verse of the Venerable Elder Ajjuna. What is its origin? He, too, having made aspirations in the presence of previous Buddhas, accumulated wholesome kamma conducive to release from the round of existence in various lives. During the time of the Blessed One Vipassī, he was born in a lion's womb. One day, seeing the Teacher seated at the foot of a certain tree in the forest, he, with a gladdened mind, thought, “This is indeed the supreme man, the lion among men, in this era.” Breaking off a branch of a fully blossomed sāl tree, he paid homage to the Teacher. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s dispensation, he was reborn into a merchant's family in Sāvatthī. His name was Ajjuna. Having come of age, he became acquainted with the Nigaṇṭhas and, thinking, “Thus I shall attain the Deathless,” due to his inclination towards release, he went forth among the Nigaṇṭhas in his youth. Not finding the essence there, he witnessed the Teacher’s Twin Miracle, gained faith, and went forth in the Dispensation. He began practicing insight and soon became an Arahant. Thus it is said in the Apadāna (Ap. Th. 1.14.60-65):

‘‘Migarājā tadā āsiṃ, abhijāto sukesarī;

Giriduggaṃ gavesanto, addasaṃ lokanāyakaṃ.

“Then I was a lion, a noble one with a fine mane; seeking a mountain stronghold, I saw the leader of the world.

‘‘Ayaṃ nu kho mahāvīro, nibbāpeti mahājanaṃ;

Yaṃnūnāhaṃ upāseyyaṃ, devadevaṃ narāsabhaṃ.

“This great hero, indeed, brings peace to the great populace. Surely, I should attend upon the god of gods, the bull among men.

‘‘Sākhaṃ sālassa bhañjitvā, sakosaṃ pupphamāhariṃ;

Upagantvāna sambuddhaṃ, adāsiṃ pupphamuttamaṃ.

“Breaking off a branch of the sāl tree, I brought a flower with its calyx. Approaching the Perfectly Enlightened One, I offered the excellent flower.

‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, pupphadānassidaṃ phalaṃ.

“Ninety-one aeons ago, when I offered that flower, I do not recall a bad destination; this is the fruit of that flower-offering.

‘‘Ito ca navame kappe, virocanasanāmakā;

Tayo āsiṃsu rājāno, cakkavattī mahabbalā.

“And nine aeons ago from now, there were three kings named Virocana, wheel-turning monarchs of great power.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha's teaching has been fulfilled.”

Arahattaṃ pana patvā anuttarasukhādhigamasambhūtena pītivegena udānaṃ udānento –

Then, having attained Arahantship, uttering a spontaneous exclamation with a surge of rapture born from the attainment of unsurpassed bliss:

88.

88.

‘‘Asakkhiṃ vata attānaṃ, uddhātuṃ udakā thalaṃ;

Vuyhamāno mahogheva, saccāni paṭivijjhaha’’nti. – gāthaṃ abhāsi;

“Indeed, I was able to rescue myself, from the water to dry land. Though being swept away as if by a great flood, I have penetrated the truths!” —thus he spoke the verse.

Tattha [Pg.236] asakkhinti sakkosiṃ. Vatāti vimhaye nipāto. Ativimhayanīyañhetaṃ yadidaṃ saccapaṭivedho. Tenāha –

Therein, “asakkhiṃ” means “I was able.” “Vata” is a particle expressing astonishment. This penetration of the truths is indeed exceedingly astonishing. Therefore, he said:

‘‘Taṃ kiṃmaññatha, bhikkhave, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā, yaṃ sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā’’tiādi (saṃ. ni. 5.1115)?

“What do you think, monks, which is more difficult or harder to achieve: that one might pierce tip with tip of a hair split sevenfold…” and so on (SN 56.45)?

Attānanti niyakajjhattaṃ sandhāya vadati. Yo hi paro na hoti so attāti. Uddhātunti uddharituṃ, ‘‘uddhaṭa’’ntipi pāṭho. Udakāti saṃsāramahoghasaṅkhātā udakā. Thalanti nibbānathalaṃ. Vuyhamāno mahoghevāti mahaṇṇave vuyhamāno viya. Idaṃ vuttaṃ hoti – yathā nāma gambhīravitthate appatiṭṭhe mahati udakoghe vegasā vuyhamāno puriso kenaci atthakāmena upanītaṃ phiyārittasampannaṃ daḷhanāvaṃ labhitvā sukheneva tato attānaṃ uddharituṃ sakkuṇeyya pāraṃ pāpuṇeyya, evamevāhaṃ saṃsāramahoghe kilesābhisaṅkhāravegena vuyhamāno satthārā upanītaṃ samathavipassanupetaṃ ariyamagganāvaṃ labhitvā tato attānaṃ uddharituṃ nibbānathalaṃ pattuṃ aho asakkhinti. Yathā pana asakkhi, taṃ dassetuṃ ‘‘saccāni paṭivijjhaha’’nti āha. Yasmā ahaṃ dukkhādīni cattāri ariyasaccāni pariññāpahānasacchikiriyābhāvanāpaṭivedhena paṭivijjhiṃ ariyamaggañāṇena aññāsiṃ, tasmā asakkhiṃ vata attānaṃ uddhātuṃ udakā thalanti yojanā.

“Attānaṃ” he says, referring to his own person. For whoever is not another is “attā.” “Uddhātuṃ” means to lift up; “uddhaṭa” is also a reading. “Udakā” means from the water, that is, from what is designated as the great flood of saṃsāra. “Thalaṃ” means the dry land of Nibbāna. “Vuyhamāno mahogheva” means like one being swept away in the great ocean. This is what is said: Just as a person being swept along by the current in a vast, deep, extensive, and unstable great flood of water might, upon receiving from someone desiring their welfare a sturdy boat equipped with rudder and oars, be able to easily rescue themselves from it and reach the far shore, in the same way, I—being swept along in the great flood of saṃsāra by the force of defilements and volitional formations—received from the Teacher the boat of the noble path, endowed with serenity and insight. Oh, I was indeed able to rescue myself from that flood and reach the dry land of Nibbāna! But to show how he was able, he said, “I have penetrated the truths.” The connection is thus: Because I penetrated the four noble truths—suffering, etc.—through the modes of full understanding, abandoning, realization, and cultivation by means of the knowledge of the noble path, therefore I was indeed able to rescue myself from the water to the dry land.

Ajjunattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Ajjuna is concluded.

9. (Paṭhama) devasabhattheragāthāvaṇṇanā

9. The First Commentary on the Verses of Elder Devasabha

Uttiṇṇā paṅkapalipāti āyasmato devasabhattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto sikhissa bhagavato kāle pārāvatayoniyaṃ nibbatto ekadivasaṃ satthāraṃ disvā pasannamānaso piyālaphalaṃ upanesi. Satthā tassa pasādasaṃvaḍḍhanatthaṃ taṃ paribhuñji. So tena ativiya pasannacitto hutvā kālena kālaṃ upasaṅkamitvā vanditvā cittaṃ pasādeti[Pg.237]. So tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde aññatarassa maṇḍalikarañño putto hutvā nibbatto taruṇakāleyeva rajje patiṭṭhito rajjasukhamanubhavanto vuddho satthāraṃ upasaṅkami, tassa satthā dhammaṃ desesi. So dhammaṃ sutvā paṭiladdhasaddho saṃvegajāto rajjaṃ pahāya pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.66-72) –

“Crossed over the mud and mire,” are the verses of the Venerable Elder Devasabha. What is their origin? He, too, having made aspirations in the presence of previous Buddhas, accumulated merit in various existences conducive to release from the round of existence. In the time of the Blessed One Sikhī, he was reborn as a pigeon. One day, seeing the Teacher, his mind became serene, and he offered a piyāla fruit. The Teacher partook of it to increase his serenity. Filled with exceeding serenity of mind, he would from time to time approach, pay homage, and gladden his mind. Through that meritorious deed, he was reborn in the deva world. Performing meritorious deeds again and again, he wandered among devas and humans until, in this Buddha’s dispensation, he was reborn as the son of a certain provincial king. Established in kingship at a young age, he enjoyed royal pleasures. Having grown old, he approached the Teacher, who taught him the Dhamma. Hearing the Dhamma, he gained faith, was struck with a sense of urgency, renounced the kingdom, and went forth. Practicing insight meditation, he soon attained Arahantship. Thus, it is said in the Apadāna (Ap. Th. 1.14.66-72):

‘‘Pārāvato tadā āsiṃ, paraṃ anuparodhako;

Pabbhāre seyyaṃ kappemi, avidūre sikhisatthuno.

“At that time I was a pigeon, not obstructing others; I made my lodging on a mountain slope, not far from the Teacher Sikhī.

‘‘Sāyaṃ pātañca passāmi, buddhaṃ lokagganāyakaṃ;

Deyyadhammo ca me natthi, dvipadindassa tādino.

“Morning and evening I saw the Buddha, the foremost leader of the world; but I had no gift for the Lord of bipeds, the Such One.

‘‘Piyālaphalamādāya, agamaṃ buddhasantikaṃ;

Paṭiggahesi bhagavā, lokajeṭṭho narāsabho.

“Taking a piyāla fruit, I went to the Buddha's presence; the Blessed One, the world's eldest, the bull among men, accepted it.

‘‘Tato paraṃ upādāya, paricāriṃ vināyakaṃ;

Tena cittappasādena, tattha kālaṅkato ahaṃ.

“From that time onwards, I attended upon the Guide; with that serenity of mind, I passed away there.

‘‘Ekattiṃse ito kappe, yaṃ phalaṃ adadiṃ ahaṃ;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Thirty-one aeons ago from now, when I gave that fruit, I do not recall any bad destination; this is the fruit of that fruit-offering.

‘‘Ito pannarase kappe, tayo āsuṃ piyālino;

Sattaratanasampannā, cakkavattī mahabbalā.

Fifteen eons ago from now, there were three Piyālins, endowed with the seven treasures, mighty wheel-turning monarchs.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā pahīnakilesapaccavekkhaṇavasena uppannasomanasso udānaṃ udānento –

Having attained arahantship and, by way of reviewing the abandoned defilements, with joy arisen, he uttered a joyful exclamation:

89.

89.

‘‘Uttiṇṇā paṅkapalipā, pātālā parivajjitā;

Mutto oghā ca ganthā ca, sabbe mānā visaṃhatā’’ti. – gāthaṃ abhāsi;

“Crossed over the mud and mire, the abysses avoided; freed from floods and fetters, all conceits shattered.” – he spoke this verse.

Tattha [Pg.238] uttiṇṇāti uttaritā atikkantā. Paṅkapalipāti paṅkā ca palipā ca. Paṅko vuccati pakatikaddamo. ‘‘Palipo’’ti gambhīraputhulo mahākaddamo. Idha pana paṅko viyāti paṅko, kāmarāgo asucibhāvāpādanena cittassa makkhanato. Palipo viyāti palipo, puttadārādivisayo bahalo chandarāgo vuttanayena sammakkhanato duruttaraṇato ca. Te mayā anāgāmimaggena sabbaso atikkantāti āha ‘‘uttiṇṇā paṅkapalipā’’ti. Pātālāti pātāyālanti pātālā, mahāsamudde ninnatarapadesā. Keci pana nāgabhavanaṃ ‘‘pātāla’’nti vadanti. Idha pana agāhaduravaggāhaduruttaraṇaṭṭhena pātālā viyāti pātālā, diṭṭhiyo. Te ca mayā paṭhamamaggādhigameneva sabbathā vajjitā samucchinnāti āha ‘‘pātālā parivajjitā’’ti mutto oghā ca ganthā cāti kāmoghādioghato abhijjhākāyaganthādiganthato ca tena tena maggena mutto parimutto, puna anabhikiraṇaaganthanavasena atikkantoti attho. Sabbe mānā visaṃhatāti navavidhāpi mānā aggamaggādhigamena visesato saṅghātaṃ vināsaṃ āpāditā samucchinnā ‘‘mānavidhā hatā’’ti keci paṭhanti, mānakoṭṭhāsāti attho. ‘‘Mānavisā’’ti apare, tesaṃ pana mānavisassa dukkhassa phalato mānavisāti attho daṭṭhabbo.

Therein, 'uttiṇṇa' means crossed over, surpassed. 'Paṅkapalipā' means mud and mire. 'Paṅko' is called ordinary mud. 'Palipo' means deep, extensive, great mud. Here, however, 'paṅko' is like mud—it is sensual lust, due to its smearing the mind by producing impurity. 'Palipo' is like mire—it is the intense desire and lust for the objective sphere of children, wives, and so on, due to its thoroughly smearing the mind in the way stated and its being difficult to cross. These I have completely surpassed by the path of non-returning—thus he said, 'crossed over the mud and mire.' 'Pātālā' means 'they cause to fall' (pātāyālanti), hence 'abysses'; they are the lower regions in the great ocean. Some, however, say 'pātāla' is the abode of nāgas. Here, however, 'pātālā' are like abysses—they are views, in the sense of being unfathomable, difficult to plunge into, and difficult to cross. And these have been entirely avoided and eradicated by me through the very attainment of the first path—thus he said, 'the abysses avoided.' 'Freed from floods and fetters' means freed and liberated from the floods, such as the flood of sensuality, and from the fetters, such as the bodily fetter of covetousness, by means of the respective paths; the meaning is that he has gone beyond them in the sense of not being scattered upon or bound again. 'All conceits shattered' means that all nine kinds of conceit have been brought to destruction and annihilation, and have been eradicated, especially through the attainment of the highest path. Some read 'mānavidhā hatā,' meaning 'the aspects of conceit are destroyed.' Others read 'mānavisā'; for them, however, the meaning 'the poison of conceit' should be understood in terms of the suffering that is its fruit.

(Paṭhama) devasabhattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of Elder Devasabha (the first) is concluded.

10. Sāmidattattheragāthāvaṇṇanā

10. The Commentary on the Verses of Elder Sāmidatta

Pañcakkhandhā pariññātāti āyasmato sāmidattattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro atthadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthari parinibbute tassa thūpe pupphehi chattātichattaṃ katvā pūjaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe aññatarassa brāhmaṇassa putto hutvā nibbatti, sāmidattotissa nāmaṃ ahosi. So anukkamena viññutaṃ patto buddhānubhāvaṃ sutvā upāsakehi saddhiṃ vihāraṃ gato satthāraṃ [Pg.239] dhammaṃ desentaṃ disvā pasannamānaso ekamantaṃ nisīdi. Satthā tassa ajjhāsayaṃ oloketvā tathā dhammaṃ desesi, yathā saddhaṃ paṭilabhi saṃsāre ca saṃvegaṃ. So paṭiladdhasaddho saṃvegajāto pabbajitvā ñāṇassa aparipakkattā katipayakālaṃ alasabahulī vihāsi. Puna satthārā dhammadesanāya samuttejito vipassanāya kammaṭṭhānaṃ gahetvā tattha yuttappayutto viharanto nacireneva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.1-4) –

The verse of the Venerable Elder Sāmidatta begins: “The five aggregates are fully understood.” What was the origin? This venerable one, too, had made aspirations in the presence of previous Buddhas. In the time of the Blessed One Atthadassī, he was born in a householder’s family and, having attained understanding, when the Teacher had attained final Nibbāna, he made an offering at his stupa by making a parasol and a tiered parasol with flowers. Through that meritorious deed, he was reborn in the heavenly realm. Having repeatedly performed meritorious deeds, he wandered through the deva and human realms until, in this Buddha’s dispensation, he was born as the son of a certain brahmin in Rājagaha; his name was Sāmidatta. Gradually, he attained understanding. Hearing of the Buddha’s power, he went to the monastery with lay devotees. Seeing the Teacher expounding the Dhamma, his mind became gladdened, and he sat down to one side. The Teacher, discerning his inclination, taught him the Dhamma in such a way that he gained faith and a sense of urgency towards saṃsāra. Having acquired faith and being stirred by urgency, he went forth. But because his knowledge was not yet mature, for some time he dwelt much in laziness. Again, exhorted by the Teacher with a Dhamma discourse, he took up a meditation subject for insight. Dwelling there diligently applying himself, he soon attained arahantship. Thus, it is said in the Apadāna:

‘‘Parinibbute bhagavati, atthadassīnaruttame;

Chattātichattaṃ kāretvā, thūpamhi abhiropayiṃ.

“When the Blessed One, Atthadassī, the supreme among men, had attained final Nibbāna, having had a parasol and a tiered parasol made, I placed them on the stupa.”

‘‘Kālena kālamāgantvā, namassiṃ lokanāyakaṃ;

Pupphacchadanaṃ katvāna, chattamhi abhiropayiṃ.

“Approaching from time to time, I paid homage to the Leader of the World; having made a covering of flowers, I placed it on the parasol.”

‘‘Sattarase kappasate, devarajjamakārayiṃ;

Manussattaṃ na gacchāmi, thūpapūjāyidaṃ phalaṃ.

“For seventeen hundred eons, I exercised divine kingship; I did not go to a human state—this is the fruit of stupa worship.”

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgova bandhanaṃ chetvā, viharāmi anāsavo.

“My defilements are burnt up, all existences are uprooted; like an elephant that has broken its bonds, I dwell taintless.”

‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti.

“Welcome indeed it was for me, in the presence of the foremost Buddha; the three knowledges are attained, the Buddha’s teaching has been fulfilled.”

So aparabhāge bhikkhūhi ‘‘kiṃ tayā, āvuso, uttarimanussadhammo adhigato’’ti puṭṭho sāsanassa niyyānikabhāvaṃ attano ca dhammānudhammappaṭipattiṃ tesaṃ pavedento aññābyākaraṇavasena –

Later on, when asked by the bhikkhus, “Friend, have you attained any superhuman state?” he declared to them the liberating nature of the Teaching and his own practice in accordance with the Dhamma, by way of a declaration of final knowledge:

90.

90.

‘‘Pañcakkhandhā pariññātā, tiṭṭhanti chinnamūlakā;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. – gāthaṃ abhāsi;

“The five aggregates are fully understood, they stand with roots cut off; the cycle of birth is exhausted, now there is no further becoming.” – he spoke this verse.

Tattha pañcakkhandhā pariññātāti mayā ime pañcupādānakkhandhā ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na tato bhiyyo’’ti tīhi pariññāhi paricchinditvā ñātā viditā paṭividdhā. Tiṭṭhanti chinnamūlakāti tathā pariññātattāyeva mūlabhūtassa [Pg.240] samudayassa sabbaso pahīnattā te idāni yāva carimakacittanirodho tiṭṭhanti chinnamūlakā, carimakacittanirodhena pana appaṭisandhikāva nirujjhanti. Tenāha – ‘‘vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. Tassattho heṭṭhā vuttoyeva.

Herein, “the five aggregates are fully understood” means that these five aggregates of clinging have been discerned, known, and penetrated by me through the three kinds of full understanding: “This is suffering, this is the extent of suffering, there is no more than this.” “They stand with roots cut off”—because they have been fully understood in this way, and because the root cause, which is the origin, has been entirely abandoned, they now persist with roots cut off until the cessation of the final consciousness. However, with the cessation of the final consciousness, they cease without any further rebirth. Therefore, he said: “The cycle of birth is exhausted, now there is no further becoming.” The meaning of this has already been explained above.

Sāmidattattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Sāmidatta is concluded.

Navamavaggavaṇṇanā niṭṭhitā.

The commentary on the Ninth Chapter is concluded.

10. Dasamavaggo

10. Chapter Ten

1. Paripuṇṇakattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Paripuṇṇaka

Na tathā mataṃ satarasanti āyasmato paripuṇṇakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro dhammadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthari parinibbute satthu cetiye pupphādīhi uḷāraṃ pūjaṃ akāsi. So tena puññakammena devesu nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sakyarājakule nibbattitvā viññutaṃ patto paripuṇṇavibhavatāya paripuṇṇakoti paññāyittha. So vibhavasampannatāya sabbakālaṃ satarasaṃ nāma āhāraṃ paribhuñjanto satthu missakāhāraparibhogaṃ sutvā ‘‘tāva sukhumālopi bhagavā nibbānasukhaṃ apekkhitvā yathā tathā yāpeti, kasmā mayaṃ āhāragiddhā hutvā āhārasuddhikā bhavissāma, nibbānasukhameva pana amhehi pariyesitabba’’nti saṃsāre jātasaṃvego gharāvāsaṃ pahāya satthu santike pabbajitvā bhagavatā kāyagatāsatikammaṭṭhāne niyojito tattha patiṭṭhāya paṭiladdhajhānaṃ pādakaṃ katvā vipassanāya kammaṃ karonto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.5-9) –

The verse of the Venerable Elder Paripuṇṇaka begins: “Not so is a meal of a hundred flavors…” What is its origin? This venerable one, too, having made a resolve in the times of past Buddhas, was reborn in a householder’s family during the time of the Blessed One Dhammadassī and attained maturity. After the Teacher’s final Nibbāna, he made a grand offering of flowers and other items at the Teacher’s stupa. Through that meritorious deed, he was reborn among the devas. Continuously performing meritorious deeds, he wandered only in happy realms until, in this Buddha’s dispensation, he was born in the Sakyan royal family of Kapilavatthu and attained maturity. He was known as Paripuṇṇaka due to his abundant prosperity. Due to his abundant prosperity, he always enjoyed food called 'satarasa'. Hearing that the Teacher partook of mixed food, he reflected: “Even the delicate-bodied Blessed One, desiring the bliss of Nibbāna, lives as he does. Why should we, greedy for food, be concerned with the purity of food? We should seek only the bliss of Nibbāna.” Feeling urgency towards the cycle of existence, he abandoned household life and went forth in the Teacher’s presence. The Blessed One assigned him the meditation on mindfulness of the body. Establishing himself there, making the attained jhāna his foundation, and performing the work of insight, he developed insight and reached arahantship. Thus it is said in the Apadāna:

‘‘Nibbute lokanāthamhi, dhammadassīnarāsabhe;

Āropesiṃ dhajatthambhaṃ, buddhaseṭṭhassa cetiye.

“When the world’s protector, Dhammadassī, the foremost of men, had passed away, I erected a flagstaff at the stupa of the supreme Buddha.”

‘‘Nisseṇiṃ māpayitvāna, thūpaseṭṭhaṃ samāruhiṃ;

Jātipupphaṃ gahetvāna, thūpamhi abhiropayiṃ.

“Having had a staircase made, I ascended the chief stupa; taking a jasmine flower, I offered it at the stupa.”

‘‘Aho [Pg.241] buddho aho dhammo, aho no satthu sampadā;

Duggatiṃ nābhijānāmi, thūpapūjāyidaṃ phalaṃ.

“Ah, the Buddha! Ah, the Dhamma! Ah, the perfection of our Teacher! I do not experience any woeful state; this is the fruit of worshiping the stupa.”

‘‘Catunnavutito kappe, thūpasīkhasanāmakā;

Soḷasāsiṃsu rājāno, cakkavattī mahabbalā.

“Ninety-four aeons ago, sixteen kings named Thūpasīkhasa were wheel-turning monarchs of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā dhamme gāravabahumānena pītivegavissaṭṭhaṃ udānaṃ udānento ‘‘na tathā mataṃ satarasa’’nti gāthaṃ abhāsi.

Having attained arahantship, with great respect and reverence for the Dhamma, he uttered an inspired utterance released with a surge of joy, and spoke the stanza beginning, “Not so esteemed is that of a hundred flavors.”

91. Tattha na tathā mataṃ satarasaṃ, sudhannaṃ yaṃ mayajja paribhuttanti tathāti tena pakārena. Matanti abhimataṃ. Satarasanti satarasabhojanaṃ ‘‘satarasabhojanaṃ nāma satapākasappiādīhi abhisaṅkhataṃ bhojana’’nti vadanti. Atha vā anekattho satasaddo ‘‘sataso sahassaso’’tiādīsu viya. Tasmā yaṃ bhojanaṃ anekasūpaṃ anekabyañjanaṃ, taṃ anekarasatāya ‘‘satarasa’’nti vuccati, nānārasabhojananti attho. Sudhā eva annaṃ sudhābhojanaṃ devānaṃ āhāro. Yaṃ mayajja paribhuttanti yaṃ mayā ajja anubhuttaṃ. ‘‘Yaṃ mayā paribhutta’’nti ca idaṃ ‘‘satarasaṃ sudhanna’’nti etthāpi yojetabbaṃ. Idaṃ vuttaṃ hoti – yaṃ mayā ajja etarahi nirodhasamāpattisamāpajjanavasena phalasamāpattisamāpajjanavasena ca accantameva santaṃ paṇītaṃ nibbānasukhaṃ paribhuñjiyamānaṃ, taṃ yathā mataṃ abhimataṃ sambhāvitaṃ tathā rājakāle mayā paribhuttaṃ satarasabhojanaṃ devattabhāve paribhuttaṃ sudhannañca na mataṃ nābhimataṃ. Kasmā? Idañhi ariyanisevitaṃ nirāmisaṃ kilesānaṃ avatthubhūtaṃ, taṃ pana puthujjanasevitaṃ sāmisaṃ kilesānaṃ vatthubhūtaṃ, taṃ imassa saṅkhampi kalampi kalabhāgampi na upetīti. Idāni ‘‘yaṃ mayajja paribhutta’’nti vuttadhammaṃ desento aparimitadassinā gotamena, buddhena sudesito dhammo’’ti āha. Tassattho – aparimitaṃ aparicchinnaṃ uppādavayābhāvato santaṃ asaṅkhatadhātuṃ sayambhūñāṇena passī, aparimitassa anantāparimeyyassa ñeyyassa dassāvīti tena aparimitadassinā gotamagottena sammāsambuddhena [Pg.242] ‘‘khayaṃ virāgaṃ amataṃ paṇīta’’nti (khu. pā. 6.4; su. ni. 227) ca ‘‘madanimmadano pipāsavinayo’’ (a. ni. 4.34; itivu. 90) ‘‘sabbasaṅkhārasamatho’’ti (a. ni. 5.140; 10.6) ca ādinā suṭṭhu desito dhammo, nibbānaṃ mayā ajja paribhuttanti yojanā.

91. Therein, ‘tathā’ means ‘in that way.’ ‘Mata’ means ‘approved’ or ‘desired.’ ‘Satarasa’ means ‘food of a hundred flavors.’ They say that ‘food of a hundred flavors’ is food prepared with ghee cooked a hundred times and so on. Alternatively, the word ‘sata’ (hundred) has multiple meanings, as in ‘by hundreds, by thousands’ and so on. Therefore, any food with many soups and many curries is called ‘satarasa’ due to its many tastes; the meaning is ‘food of diverse flavors.’ ‘Sudhanna’ (divine food) is indeed food, divine food, the sustenance of the devas. ‘Yaṃ mayajja paribhuttaṃ’ means ‘that which I have experienced today.’ And this ‘that which I have enjoyed’ should also be connected here with ‘satarasa’ and ‘sudhanna.’ This is what is said: The supremely peaceful and sublime bliss of Nibbāna, which I am enjoying today, now, by way of attaining the attainment of cessation and by way of attaining the attainment of fruition—that, as it is approved, desired, and esteemed, is not approved or desired in the same way as the food of a hundred flavors I enjoyed during my time as a king, or the divine food I enjoyed in my divine existence. Why? Because this [Nibbāna] is cultivated by the noble ones, free from sensual taints, and is not a basis for defilements. But that [worldly food] is cultivated by ordinary people, tainted by sensuality, and serves as a basis for defilements; it does not even approach a calculation, a fraction, or a part of a fraction of this [Nibbāna]. Now, explaining the teaching referred to by ‘that which I have enjoyed today,’ he says: ‘The Dhamma has been well taught by the Buddha Gotama, the one of infinite vision.’ The meaning is: He saw the unconditioned element, infinite and boundless, peaceful due to the absence of arising and passing away, with his self-awakened knowledge—thus, he is called ‘the one of infinite vision’ because he is a seer of the infinite, immeasurable object of knowledge. The Dhamma—Nibbāna—was well taught by the Perfectly Self-Enlightened One of the Gotama clan with phrases such as ‘the destruction [of craving], dispassion, the deathless, the sublime’ (Khuddakapāṭha 6.4; Sutta Nipāta 227), ‘the subduer of intoxication, the removal of thirst’ (Aṅguttara Nikāya 4.34; Itivuttaka 90), and ‘the stilling of all formations’ (Aṅguttara Nikāya 5.140; 10.6). The connection is: Nibbāna, which I have enjoyed today.

Paripuṇṇakattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Paripuṇṇaka is concluded.

2. Vijayattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Vijaya

Yassāsavā parikkhīṇāti āyasmato vijayattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro piyadassissa bhagavato kāle vibhavasampanne kule nibbattitvā viññutaṃ patto satthari parinibbute tassa thūpassa ratanakhacitaṃ vedikaṃ kāretvā tattha uḷāraṃ vedikāmahaṃ kāresi. So tena puññakammena anekasate attabhāve maṇiobhāsena vicari. Evaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti, vijayotissa nāmaṃ ahosi. So vayappatto brāhmaṇavijjāsu nipphattiṃ gato tāpasapabbajjaṃ pabbajitvā araññāyatane jhānalābhī hutvā viharanto buddhuppādaṃ sutvā uppannappasādo satthu santikaṃ upasaṅkamitvā satthāraṃ vanditvā ekamantaṃ nisīdi. Tassa satthā dhammaṃ desesi. So dhammaṃ sutvā pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.10-14) –

The verse of the Venerable Elder Vijaya begins with ‘Yassāsavā parikkhīṇā’ (Whose taints are destroyed). What is his origin? He too, having performed meritorious deeds under previous Buddhas, was reborn in a prosperous family during the time of the Blessed One Piyadassī. Having reached maturity, after the Teacher had attained final Nibbāna, he had a jeweled railing constructed around his stupa and performed a grand festival of offerings there. Through that meritorious deed, he wandered through hundreds of existences, shining like a gem. Thus, wandering among gods and humans, in this Buddha’s dispensation, he was reborn in a brahmin family in Sāvatthī, and his name was Vijaya. When he came of age, he became proficient in brahminical knowledge and went forth into the ascetic life. Dwelling in a forest abode, he attained meditative absorption. Hearing of the Buddha’s arising, faith arose in him. He approached the Teacher, paid homage, and sat to one side. The Teacher taught him the Dhamma. Hearing the Dhamma, he went forth, established insight, and before long attained arahantship. Thus it is said in the Apadāna (Apadāna, Thera 1.15.10–14):

‘‘Nibbute lokanāthamhi, piyadassīnaruttame;

Pasannacitto sumano, muttāvedimakāsahaṃ.

“When the world’s protector, Piyadassī, the supreme among men, had attained Nibbāna, with a joyful and serene mind, I made a pearl railing.”

‘‘Maṇīhi parivāretvā, akāsiṃ vedimuttamaṃ;

Vedikāya mahaṃ katvā, tattha kālaṅkato ahaṃ.

“Having surrounded it with gems, I made a supreme railing; having performed a festival for the railing, there I passed away.”

‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;

Maṇī dhārenti ākāse, puññakammassidaṃ phalaṃ.

“In whatever womb I am born, be it divine or human, gems appear in the sky; this is the fruit of meritorious deeds.”

‘‘Soḷasito kappasate, maṇippabhāsanāmakā;

Chattiṃsāsiṃsu rājāno, cakkavattī mahabbalā.

“Sixteen hundred aeons ago, there were thirty-six kings named Maṇippabhāsa, wheel-turning monarchs of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ [Pg.243] pana patvā aññaṃ byākaronto ‘‘yassāsavā parikkhīṇā’’ti gāthaṃ abhāsi.

Having attained arahantship, while declaring his final knowledge, he uttered the verse: “Whose taints are destroyed.”

92. Tattha yassāsavā parikkhīṇāti yassa uttamapuggalassa kāmāsavādayo cattāro āsavā sabbaso khīṇā ariyamaggena khepitā. Āhāre ca anissitoti yo ca āhāre taṇhādiṭṭhinissayehi anissito agadhito anajjhāpanno, nidassanamattaṃ, āhārasīsenettha cattāropi paccayā gahitāti daṭṭhabbaṃ. Paccayapariyāyo vā idha āhāra-saddo veditabbo. ‘‘Suññato animitto cā’’ti ettha appaṇihitavimokkhopi gahitoyeva, tīṇipi cetāni nibbānasseva nāmāni. Nibbānañhi rāgādīnaṃ abhāvena suññaṃ, tehi vimuttañcāti suññatavimokkho, tathā rāgādinimittābhāvena saṅkhāranimittābhāvena ca animittaṃ, tehi vimuttañcāti animittavimokkho, rāgādipaṇidhīnaṃ abhāvena appaṇihitaṃ, tehi vimuttañcāti appaṇihito vimokkhoti vuccati. Phalasamāpattivasena taṃ ārammaṇaṃ katvā viharantassa ayampi tividho vimokkho yassa gocaro, ākāseva sakuntānaṃ, padaṃ tassa durannayanti yathā ākāse gacchantānaṃ sakuṇānaṃ ‘‘imasmiṃ ṭhāne pādehi akkamitvā gatā, idaṃ ṭhānaṃ urena paharitvā gatā, idaṃ sīsena, idaṃ pakkhehī’’ti na sakkā ñātuṃ, evameva evarūpassa bhikkhuno ‘‘nirayapadādīsu iminā nāma padena gato’’ti ñāpetuñca na sakkāti.

92. Herein, ‘whose taints are destroyed’ (yassāsavā parikkhīṇā) means that for that supreme person, the four taints, beginning with the taint of sensual desire, are completely destroyed, eradicated by the noble path. And ‘he is independent of nutriment’ (āhāre ca anissito) means that he is not dependent, not clinging, not obsessed with nutriment through craving, views, or attachment. This is merely an example; it should be understood that all four requisites are included here under the heading of nutriment. Or, the word ‘nutriment’ here should be understood as a synonym for requisites. ‘Empty and signless’ (suññato animitto ca) also includes the desireless liberation. These three are indeed names for Nibbāna. For Nibbāna is empty because of the absence of lust and so forth, and because it is liberated from them; thus it is called the liberation of emptiness. Similarly, because of the absence of the signs of lust and so forth, and because of the absence of the signs of formations, it is signless, and because it is liberated from them; thus it is called the signless liberation. Because of the absence of longing for lust and so forth, it is desireless, and because it is liberated from them; thus it is called the desireless liberation. For one who dwells making that (Nibbāna) the object through fruition attainment, this threefold liberation is his domain. ‘Like birds in the sky, his path is hard to trace’ (ākāseva sakuntānaṃ, padaṃ tassa durannayaṃ) means that just as it is impossible to know of birds flying in the sky, “They stepped here with their feet, they struck here with their chests, here with their heads, here with their wings,” so too it is impossible to point out of such a monk, “He went by such and such a path to the realms of hell or elsewhere.”

Vijayattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vijaya is concluded.

3. Erakattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Eraka

Dukkhā kāmā erakāti āyasmato erakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannamānaso satthu kiñci dātabbayuttakaṃ alabhanto ‘‘handāhaṃ kāyasāraṃ puññaṃ karissāmī’’ti satthu gamanamaggaṃ sodhetvā samaṃ akāsi. Satthā tena tathākataṃ maggaṃ paṭipajji[Pg.244]. So tattha bhagavantaṃ disvā pasannamānaso vanditvā añjaliṃ paggayha pasannacitto yāva dassanupacārasamatikkamā buddhārammaṇaṃ pītiṃ avijahanto aṭṭhāsi. So tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ sambhāvanīyassa kuṭumbiyassa putto hutvā nibbatti, erakotissa nāmaṃ ahosi abhirūpo dassanīyo pāsādiko itikattabbatāsu paramena veyyattiyena samannāgato. Tassa mātāpitaro kulena rūpena ācārena vayena kosallena ca anucchavikaṃ dārikaṃ ānetvā vivāhakammaṃ akaṃsu. So tāya saddhiṃ saṃvāsena gehe vasanto pacchimabhavikattā kenacideva saṃvegavatthunā saṃsāre saṃviggamānaso satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbaji, tassa satthā kammaṭṭhānaṃ adāsi. So kammaṭṭhānaṃ gahetvā katipayadivasātikkamena ukkaṇṭhābhibhūto vihāsi. Atha satthā tassa cittappavattiṃ ñatvā ovādavasena ‘‘dukkhā kāmā erakā’’ti gāthaṃ abhāsi. So taṃ sutvā ‘‘ayuttaṃ mayā kataṃ, yohaṃ evarūpassa satthu santike kammaṭṭhānaṃ gahetvā taṃ vissajjento micchāvitakkabahulo vihāsi’’nti saṃvegajāto vipassanāya yuttappayutto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.32-36) –

The verse of the Venerable Elder Eraka begins with ‘Dukkhā kāmā erakā’ (Painful are sensual pleasures, Eraka). What is his origin? This elder too, having made his resolve under previous Buddhas and accumulating merit in various existences, was reborn in a good family during the time of the Blessed One Siddhattha. Having reached maturity, one day he saw the Teacher and, with a mind of faith, not finding anything suitable to offer the Teacher, thought, “Well then, I will make merit with the strength of my body,” and he cleared and leveled the path for the Teacher’s journey. The Teacher walked on that path thus prepared. Seeing the Blessed One there, with a mind of faith, he paid homage, raised his joined palms, and with a delighted heart, stood there without losing the joy focused on the Buddha until he was out of sight. Through that meritorious deed, he was reborn in the heavenly world. Continuously performing meritorious deeds, he wandered in happy destinies until, in this Buddha’s dispensation, he was reborn as the son of a respectable householder in Sāvatthī, and his name was Eraka—handsome, pleasing, and endowed with the highest skill in various arts. His parents, considering his family, appearance, conduct, age, and skill, brought a suitable maiden and performed the marriage ceremony. Living with her in the household, due to his being in his final existence, his mind was stirred with urgency regarding saṃsāra by some cause. Approaching the Teacher, he heard the Dhamma, gained faith, and went forth. The Teacher gave him a meditation subject. Taking up the meditation subject, after a few days, he dwelt, overcome by discontent. Then the Teacher, knowing the state of his mind, spoke this verse by way of advice: “Painful are sensual pleasures, Eraka.” Hearing this, he thought, “I have acted improperly, for having taken up a meditation subject in the presence of such a Teacher, I abandoned it and dwelt full of wrong thoughts.” Stirred by urgency, he applied himself to insight and soon attained arahantship. Therefore, it is said in the Apadāna (Apadāna, Thera 1.15.32–36):

‘‘Uttaritvāna nadikaṃ, vanaṃ gacchati cakkhumā;

Tamaddasāsiṃ sambuddhaṃ, siddhatthaṃ varalakkhaṇaṃ.

“Having crossed a river, the One with Vision went to the forest; I saw the Fully Enlightened One, Siddhattha, endowed with excellent marks.

‘‘Kudālapiṭakamādāya, samaṃ katvāna taṃ pathaṃ;

Satthāraṃ abhivādetvā, sakaṃ cittaṃ pasādayiṃ.

“Taking a spade and a basket, having leveled that path; having paid homage to the Teacher, I gladdened my mind.”

‘‘Catunnavutito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, maggadānassidaṃ phalaṃ.

“Ninety-four aeons ago, the deed I did then; I have not known a bad destination, this is the fruit of the gift of a path.

‘‘Sattapaññāsakappamhi, eko āsiṃ janādhipo;

Nāmena suppabuddhoti, nāyako so narissaro.

“Fifty-seven aeons ago, I was a sole ruler of men, named Suppabuddha, a leader, a lord of men.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up…the Buddha’s teaching has been fulfilled.”

Arahā pana hutvā aññaṃ byākaronto –

Having become an arahant, he declared his final knowledge:

93.

93.

‘‘Dukkhā [Pg.245] kāmā eraka, na sukhā kāmā eraka;

Yo kāme kāmayati, dukkhaṃ so kāmayati eraka;

Yo kāme na kāmayati, dukkhaṃ so na kāmayati erakā’’ti. –

“Painful are sensual pleasures, Eraka, not pleasant are sensual pleasures, Eraka. Whoever desires sensual pleasures, desires suffering, Eraka. Whoever does not desire sensual pleasures, does not desire suffering, Eraka.”

Tameva bhagavatā vuttagāthaṃ paccudāhāsi.

He repeated that same verse spoken by the Blessed One.

Tattha dukkhā kāmāti ime vatthukāmakilesakāmā dukkhavatthutāya vipariṇāmadukkhasaṃsāradukkhasabhāvato ca, dukkhā dukkhamā dukkhanibbattikā. Vuttañhetaṃ – ‘‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’tiādi (pāci. 417; ma. ni. 1.234). Erakāti paṭhamaṃ tāva bhagavā taṃ ālapati, pacchā pana thero attānaṃ nāmena kathesi. Na sukhā kāmāti kāmā nāmete jānantassa sukhā na honti, ajānantassa pana sukhato upaṭṭhahanti. Yathāha – ‘‘yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato’’tiādi (saṃ. ni. 4.253; itivu. 53; theragā. 986). Yo kāme kāmayati, dukkhaṃ so kāmayatīti yo satto kilesakāmena vatthukāme kāmayati, tassa taṃ kāmanaṃ sampati sapariḷāhatāya, āyatiṃ apāyadukkhahetutāya ca vaṭṭadukkhahetutāya ca dukkhaṃ. Vatthukāmā pana dukkhassa vatthubhūtā. Iti so dukkhasabhāvaṃ dukkhanimittaṃ dukkhavatthuñca kāmayatīti vutto. Itaraṃ paṭipakkhavasena tamevatthaṃ ñāpetuṃ vuttaṃ, tasmā tassattho vuttavipariyāyena veditabbo.

Herein, ‘painful are sensual pleasures’ refers to these sensual pleasures of objects and sensual pleasures of defilements, which are painful because they are the basis of suffering, because they are by nature suffering due to change, and because they are by nature the suffering of the round of existence; they are painful, they are suffering, they produce suffering. For it has been said: “Sensual pleasures have little enjoyment, much suffering, and great distress; the danger in them is even greater” (Pāc. 417; MN 1.234). ‘Eraka’—first, the Blessed One addresses him thus, and later the Elder refers to himself by name. ‘Not pleasant are sensual pleasures’ means that these sensual pleasures are not pleasant to one who knows them, but to one who does not know, they appear as pleasant. As it is said: “He who sees pleasure as suffering, and suffering as a dart” (SN 4.253; Iti. 53; Thag. 986). ‘Whoever desires sensual pleasures, desires suffering’ means that for that being who, driven by defiled desires, craves sensual objects, that craving is suffering because it is immediately burning and painful, and in the future, it becomes a cause of suffering in the states of misery and a cause of the suffering of the round of existence. Moreover, sensual objects themselves are the basis of suffering. Thus, it is said that one who desires them desires what is inherently suffering, a sign of suffering, and the basis of suffering. The other part is stated to convey the same meaning from the opposite perspective. Therefore, its meaning should be understood in contrast to what has been said.

Erakattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Eraka is concluded.

4. Mettajittheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Mettaji

Namo [Pg.246] hi tassa bhagavatoti āyasmato mettajittherassa gāthā. Kā uppatti? So kira anomadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto sāsane abhippasanno hutvā bodhirukkhassa iṭṭhakāhi vedikaṃ cinitvā sudhāparikammaṃ kāresi. Satthā tassa anumodanaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe aññatarassa brāhmaṇassa putto hutvā nibbatti, mettajītissa nāmaṃ ahosi. So vayappatto kāmesu ādīnavaṃ disvā tāpasapabbajjaṃ pabbajitvā araññe viharanto buddhuppādaṃ sutvā pubbahetunā codiyamāno satthu santikaṃ gantvā pavattinivattiyo ārabbha pañhaṃ pucchitvā satthārā pañhe vissajjite paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.26-31) –

“Homage to that Blessed One!” This is the verse of the Venerable Elder Mettaji. What is his origin? It is said that, in the time of the Blessed One Anomadassī, he was born into a good family. Having attained maturity, he gained deep faith in the Dispensation and built a brick railing around the Bodhi tree, having it plastered with whitewash. The Teacher rejoiced in his meritorious deed. Through that meritorious deed, he was reborn in the heavenly world. After repeatedly performing meritorious deeds and wandering among divine and human realms, in this Buddha-era he was reborn as the son of a certain brahmin in the country of Magadha, and his name was Mettaji. When he came of age, seeing the danger in sensual pleasures, he went forth into the ascetic life and dwelt in the forest. Hearing of the Buddha’s appearance, urged on by past causes, he went to the Teacher. After asking questions concerning arising and cessation, and receiving answers from the Teacher, he gained faith, went forth, established insight, and attained arahantship. Thus it is said in the Apadāna (Apadāna, Thera 1.15.26-31):

‘‘Anomadassīmunino, bodhivedimakāsahaṃ;

Sudhāya piṇḍaṃ datvāna, pāṇikammaṃ akāsahaṃ.

“For Anomadassī, the sage, I made a railing for the Bodhi tree. Having given a lump of plaster, I performed the work with my own hand.”

‘‘Disvā taṃ sukataṃ kammaṃ, anomadassī naruttamo;

Bhikkhusaṅghe ṭhito satthā, imā gāthā abhāsatha.

“Seeing that well-done deed, Anomadassī, the supreme man, the Teacher, standing in the Saṅgha of bhikkhus, spoke these verses.”

‘‘Iminā sudhakammena, cetanāpaṇidhīhi ca;

Sampattiṃ anubhotvāna, dukkhassantaṃ karissati.

“By this deed of plastering, and by aspirations of intention, having experienced prosperity, he will make an end to suffering.”

‘‘Pasannamukhavaṇṇomhi, ekaggo susamāhito;

Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.

“My countenance is bright and clear, I am one-pointed and well-composed; I bear this final body in the Dispensation of the Perfectly Self-Enlightened One.”

‘‘Ito kappasate āsiṃ, paripuṇṇe anūnake;

Rājā sabbaghano nāma, cakkavattī mahabbalo.

“One hundred full aeons ago, not one less, I was King Sabbaghana, a wheel-turning monarch of great might.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up...the Buddha’s Dispensation has been fulfilled.”

Arahattaṃ pana patvā satthāraṃ thomento –

Having attained arahantship, while praising the Teacher, he spoke thus:

94.

94.

‘‘Namo hi tassa bhagavato, sakyaputtassa sirīmato;

Tenāyaṃ aggappattena, aggadhammo sudesito’’ti. – gāthaṃ abhāsi;

“Homage to that Blessed One, the glorious son of the Sakyans! By him, who has attained the supreme, the supreme Dhamma has been well taught.” – he spoke this verse.

Tattha [Pg.247] namoti namakkāro. Hīti nipātamattaṃ. Tassāti yo so bhagavā samattiṃsapāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, sakyarājassa puttoti sakyaputto. Anaññasādhāraṇāya puññasampattiyā ca sambhāvito uttamāya rūpakāyasiriyā dhammakāyasiriyā ca samannāgatattā sirīmā, tassa bhagavato sakyaputtassa sirīmato namo atthu, taṃ namāmīti attho. Tenāti tena bhagavatā. Ayanti tassa dhammassa attano paccakkhatāya vadati. Aggappattenāti aggaṃ sabbaññutaṃ, sabbehi vā guṇehi aggabhāvaṃ seṭṭhabhāvaṃ pattena. Aggadhammoti aggo uttamo navavidhalokuttaro dhammo suṭṭhu aviparītaṃ desito paveditoti.

Here, 'namo' means homage. 'Hi' is merely a particle. 'Tassa' refers to that Blessed One who, having fulfilled the thirty perfections, destroyed all defilements, and fully awakened to unsurpassed perfect self-enlightenment—the son of the Sakyan king, thus 'Sakyaputta'. Esteemed for unparalleled merit and endowed with the supreme glory of the physical form and the glory of the Dhamma-body, he is 'sirīmā' (glorious). The meaning is: 'Homage be to that Blessed One, the glorious son of the Sakyans; I pay homage to him.' 'Tena' means by that Blessed One. 'Ayaṃ' refers to that Dhamma, spoken of as his own direct experience. 'Aggappattena' means having attained the highest, omniscience, or the supreme and excellent state in all virtues. 'Aggadhammo' means the supreme, the excellent, the ninefold supramundane Dhamma, well taught and proclaimed without distortion.

Mettajittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Mettaji is concluded.

5. Cakkhupālattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Cakkhupāla

Andhohaṃ hatanettosmīti āyasmato cakkhupālattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto bhagavati parinibbute thūpamahe kayiramāne umāpupphaṃ gahetvā thūpaṃ pūjesi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ mahāsuvaṇṇassa nāma kuṭumbikassa putto hutvā nibbatti, tassa pāloti nāmamakaṃsu. Mātā tassa ādhāvitvā paridhāvitvā vicaraṇakāle aññaṃ puttaṃ labhi. Tassa mātāpitaro cūḷapāloti nāmaṃ katvā itaraṃ mahāpāloti vohariṃsu. Atha te vayappatte gharabandhanena bandhiṃsu. Tasmiṃ samaye satthā sāvatthiyaṃ viharati jetavane. Tattha mahāpālo jetavanaṃ gacchantehi upāsakehi saddhiṃ vihāraṃ gantvā satthu santike dhammaṃ sutvā paṭiladdhasaddho kuṭumbabhāraṃ kaniṭṭhabhātikasseva bhāraṃ katvā sayaṃ pabbajitvā laddhūpasampado ācariyupajjhāyānaṃ santike pañcavassāni vasitvā vuṭṭhavasso pavāretvā satthu santike kammaṭṭhānaṃ gahetvā saṭṭhimatte [Pg.248] sahāyabhikkhū labhitvā tehi saddhiṃ bhāvanānukūlaṃ vasanaṭṭhānaṃ pariyesanto aññataraṃ paccantagāmaṃ nissāya gāmavāsikehi upāsakehi kāretvā dinnāya araññāyatane paṇṇasālāya vasanto samaṇadhammaṃ karoti. Tassa akkhirogo uppanno. Vejjo bhesajjaṃ sampādetvā adāsi. So vejjena vuttavidhānaṃ na paṭipajji. Tenassa rogo vaḍḍhi. So ‘‘akkhirogavūpasamanato kilesarogavūpasamanameva mayhaṃ vara’’nti akkhirogaṃ ajjhupekkhitvā vipassanāyayeva yuttappayutto ahosi. Tassa bhāvanaṃ ussukkāpentassa apubbaṃ acarimaṃ akkhīni ceva kilesā ca bhijjiṃsu. So sukkhavipassako arahā ahosi. Tena vuttaṃ apadāne (apa. thera 1.15.21-25) –

'I am blind, my eyes are destroyed,' is the verse of the Venerable Elder Cakkhupāla. What is his origin? He too, having made his aspiration under previous Buddhas and accumulating merits in various existences, during the time of the Blessed One Siddhattha, was born into a householder's family. Having reached the age of discernment, after the Blessed One’s Parinibbāna, when a great stupa festival was being held, he took an umā flower and offered it to the stupa. By that meritorious deed, he was reborn in the heavenly realm. Again and again, he performed meritorious deeds, wandering between the divine and human realms. In this Buddha-era, he was reborn as the son of a householder named Mahāsuvaṇṇa in Sāvatthī, and they named him Pāla. His mother, while running about and attending to her affairs, conceived another son. His parents named him Cūḷapāla and called the other Mahāpāla. When they came of age, they bound them with the ties of household life. At that time, the Teacher was dwelling in Sāvatthī at Jetavana. There, Mahāpāla went to the monastery with lay devotees who were visiting Jetavana. After hearing the Dhamma in the Teacher’s presence, he gained faith. He entrusted the burden of the household to his younger brother and himself went forth. Having received higher ordination, he stayed for five years in the presence of his teachers and preceptors. After completing his rains residence and performing the Pavāraṇā ceremony, he received a meditation subject from the Teacher. He then found about sixty companion bhikkhus and, together with them, sought a dwelling place suitable for meditation. Relying on a border village, he stayed in a leaf hut in a forest hermitage, which was built and offered by the village lay devotees, and practiced the duties of a recluse. Then, an eye disease arose in him. A physician prepared medicine and gave it to him, but he did not follow the physician’s instructions. As a result, his illness worsened. Thinking, 'The pacification of the disease of defilements is better for me than the pacification of this eye disease,' he disregarded the eye ailment and devoted himself solely to insight meditation. As he ardently pursued his meditation, at one and the same time both his eyes and his defilements were destroyed. He became an arahant, a dry-insight meditator. Therefore, it is said in the Apadāna (Apadāna, Thera 1.15.21-25):

‘‘Nibbute lokamahite, āhutīnaṃ paṭiggahe;

Siddhatthamhi bhagavati, mahāthūpamaho ahu.

"When the world-honored one, the receiver of offerings, the Blessed One Siddhattha, had attained Parinibbāna, a great festival for the Great Stupa took place."

‘‘Mahe pavattamānamhi, siddhatthassa mahesino;

Umāpupphaṃ gahetvāna, thūpamhi abhiropayiṃ.

"When the festival of the great sage Siddhattha was taking place, taking an umā flower, I offered it at the stupa."

‘‘Catunnavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, thūpapūjāyidaṃ phalaṃ.

"Ninety-four aeons ago, when I offered that flower, I do not recall any bad rebirth—this is the fruit of worshipping the stupa."

‘‘Ito ca navame kappe, somadevasanāmakā;

Pañcāsītisu rājāno, cakkavattī mahabbalā.

"And in the ninth aeon from this one, there were eighty-five kings named Somadeva, wheel-turning monarchs of great power."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up... the Buddha’s Dispensation has been fulfilled."

Atha there akkhirogena vihāre ohīne gāmaṃ piṇḍāya gate bhikkhū disvā upāsakā ‘‘kasmā thero nāgato’’ti pucchitvā tamatthaṃ sutvā sokābhibhūtā piṇḍapātaṃ upanetvā, ‘‘bhante, kiñci mā cintayittha, idāni mayameva piṇḍapātaṃ ānetvā upaṭṭhahissāmā’’ti tathā karonti. Bhikkhū therassa ovāde ṭhatvā nacirasseva arahattaṃ patvā vuṭṭhavassā pavāretvā, ‘‘satthāraṃ vandituṃ sāvatthiṃ gamissāma, bhante’’ti āhaṃsu. Thero, ‘‘ahaṃ dubbalo acakkhuko, maggo ca saupaddavo, mayā saddhiṃ gacchantānaṃ tumhākaṃ parissayo bhavissati, tumhe paṭhamaṃ gacchatha, gantvā satthāraṃ mahāthere ca mama vandanāya vandatha, cūḷapālassa mama [Pg.249] pavattiṃ kathetvā kañci purisaṃ peseyyāthā’’ti āha. Te punapi yācitvā gamanaṃ alabhantā ‘‘sādhū’’ti paṭissuṇitvā senāsanaṃ saṃsāmetvā upāsake āpucchitvā anukkamena jetavanaṃ gantvā satthāraṃ mahāthere ca tassa vandanāya vanditvā dutiyadivase sāvatthiyaṃ piṇḍāya caritvā cūḷapālassa taṃ pavattiṃ vatvā tena ‘‘ayaṃ, bhante, mayhaṃ bhāgineyyo pālito nāma, imaṃ pesissāmī’’ti vutte, ‘‘maggo saparissayo, na sakkā ekena gahaṭṭhena gantuṃ, tasmā pabbājetabbo’’ti taṃ pabbājetvā pesesuṃ. So anukkamena therassa santikaṃ gantvā attānaṃ tassa orocetvā taṃ gahetvā āgacchanto antarāmagge aññatarassa gāmassa sāmantā araññaṭṭhāne ekissā kaṭṭhahāriyā gāyantiyā saddaṃ sutvā paṭibaddhacitto hutvā yaṭṭhikoṭiṃ vissajjetvā ‘‘tiṭṭhatha, bhante, muhuttaṃ yāvāhaṃ āgacchāmī’’ti vatvā tassā santikaṃ gantvā tattha sīlavipattiṃ pāpuṇi. Thero idānimeva itthiyā gītasaddo suto, sāmaṇero ca cirāyati, nūna sīlavipattiṃ patto bhavissatī’’ti cintesi. Sopi āgantvā ‘‘gacchāma, bhante’’ti āha. Thero ‘‘kiṃ pāpo jātosī’’ti pucchi. Sāmaṇero tuṇhī hutvā puna pucchitopi na kathesi. Thero ‘‘tādisena pāpena mayhaṃ yaṭṭhigahaṇakiccaṃ natthi, gaccha tva’’nti vatvā puna tena ‘‘bahuparissayo maggo, tumhe ca andhā, kathaṃ gamissathā’’ti vutte ‘‘bāla idheva me nipajjitvā marantassāpi aparāparaṃ parivattentassāpi tādisena gamanaṃ nāma natthī’’ti imamatthaṃ dassento –

Then, when the elder with the eye disease was left behind in the monastery while the other bhikkhus had gone to the village for alms, the lay followers saw them and asked, 'Why hasn't the elder come?' Hearing the reason, they were overcome with sorrow and brought almsfood, saying, 'Venerable sir, do not worry about anything. From now on, we ourselves will bring almsfood and attend to you.' And they did so. The bhikkhus, having abided by the elder’s instruction, before long attained arahantship. After completing the rains residence and performing the Pavāraṇā ceremony, they said, 'Venerable sir, we will go to Sāvatthī to pay homage to the Teacher.' The elder replied, 'I am weak and sightless, and the road is perilous. It will be a hardship for you to go with me. You go first. Having gone, pay homage to the Teacher and the great elders in my name. Tell Cūḷapāla about my situation and have him send someone.' They pleaded again but, unable to gain his consent for him to go, they agreed, saying, 'Very well.' They set their lodgings in order, took leave of the lay followers, and in due course went to Jetavana. There, they paid homage to the Teacher and the great elders in his name. The next day, after going for alms in Sāvatthī, they told Cūḷapāla about his situation. He said, 'Venerable sirs, this nephew of mine named Pālita—I will send him.' They replied, 'The road is perilous; it is not possible for a single householder to go, therefore he should be given the going forth.' So they gave him the going forth and sent him. He in due course went to the elder, announced himself, and, taking him, was coming back. On the way, near a certain village in a forest area, he heard the sound of a woman gathering firewood singing. His mind became captivated, and dropping the end of the staff, he said, 'Wait a moment, venerable sir, until I return.' He went to her and there he fell into a breach of moral discipline. The elder thought: 'Just now the sound of a woman's song was heard, and the novice is taking a long time. Surely he must have fallen into a breach of moral discipline.' When the novice returned, he said, 'Let us go, venerable sir.' The elder asked, 'Have you committed an evil deed?' The novice was silent. Even when asked again, he did not speak. The elder said, 'I have no need to have my staff held by such an evil person. Go away!' When the other replied, 'The road is very difficult, and you are blind. How will you go?' the elder, showing this meaning, said: 'Fool! Even if I have to lie down right here and die, rolling over and over, there is no going for me with such a one as you.'

95.

95.

‘‘Andhohaṃ hatanettosmi, kantāraddhānapakkhando;

Sayamānopi gacchissaṃ, na sahāyena pāpenā’’ti. – gāthaṃ abhāsittha;

“I am blind, my eyes are destroyed, I have entered a long wilderness path; even while lying down I would go, but not with an evil companion.” Thus he spoke this verse.

Tattha andhoti cakkhuvikalo. Hatanettoti vinaṭṭhacakkhuko, tena ‘‘payogavipattivasenāhaṃ upahatanettatāya andho, na jaccandhabhāvenā’’ti yathāvuttaṃ andhabhāvaṃ viseseti. Atha vā ‘‘andho’’ti idaṃ ‘‘andhe [Pg.250] jiṇṇe mātāpitaro posetī’’tiādīsu (ma. ni. 2.288) viya maṃsacakkhuvekalladīpanaṃ, ‘‘sabbepime paribbājakā andhā acakkhukā’’ (udā. 54) ‘‘andho ekacakkhu dvicakkhū’’tiādīsu (a. ni. 3.29) viya na paññācakkhuvekalladīpananti dassetuṃ ‘‘hatanettosmī’’ti vuttaṃ, tena mukhyameva andhabhāvaṃ dasseti. Kantāraddhānapakkhandoti kantāre vivane dīghamaggaṃ anupaviṭṭho, na jātikantārādigahanaṃ saṃsāraddhānaṃ paṭipannoti adhippāyo. Tādisañhi kantāraddhānaṃ ayaṃ thero samatikkamitvā ṭhito, sayamānopīti sayantopi, pādesu avahantesu urena jaṇṇukāhi ca bhūmiyaṃ saṃsaranto parivattentopi gaccheyyaṃ. Na sahāyena pāpenāti tādisena pāpapuggalena sahāyabhūtena saddhiṃ na gacchissanti yojanā. Taṃ sutvā itaro saṃvegajāto ‘‘bhāriyaṃ vata mayā sāhasikakammaṃ kata’’nti bāhā paggayha kandanto vanasaṇḍaṃ pakkhando ca ahosi. Atha therassa sīlatejena paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Tena sakko taṃ kāraṇaṃ ñatvā therassa santikaṃ gantvā sāvatthigāmipurisaṃ viya attānaṃ ñāpetvā yaṭṭhikoṭiṃ gaṇhanto maggaṃ saṅkhipitvā tadaheva sāyanhe sāvatthiyaṃ theraṃ netvā tattha jetavane cūḷapālitena kāritāya paṇṇasālāya phalake nisīdāpetvā tassa sahāyavaṇṇena therassa āgatabhāvaṃ jānāpetvā pakkāmi; cūḷapālitopi taṃ yāvajīvaṃ sakkaccaṃ upaṭṭhāsīti.

Herein, andho means blind, defective in sight. Hatanetto means one whose eyes are destroyed. Thereby he specifies the aforesaid state of blindness thus: 'I am blind because my eyes have been impaired due to a failure of treatment, not from being blind by birth.' Or, to show that the word andho here indicates the lack of the fleshly eye—as in such passages as 'he supports his blind, aged parents'—and not the lack of the wisdom eye—as in such passages as 'all these wanderers are blind, without vision' and 'blind, one-eyed, two-eyed'—the words hatanettosmi were spoken. Thus he indicates the primary state of blindness. Kantāraddhānapakkhando means: he has entered upon a long road in a wilderness, a forest. The meaning is that he has not entered upon the long road of saṃsāra, the wilderness of birth, etc. For this elder stands having transcended such a long wilderness road. Sayamānopi means: even while lying down; even while crawling on the ground with my chest and knees, my feet not carrying me, rolling over and over, I would go. Na sahāyena pāpenā: the construction is 'I will not go together with such an evil person who has become my companion.' Hearing that, the other, stirred by a sense of urgency, raising his arms and weeping, 'Alas, what a grave and reckless deed I have done!', plunged into the forest thicket. Then, through the power of the elder’s virtue, the Paṇḍukambala stone seat showed signs of heat. Thereupon Sakka, having understood the reason, went to the elder and, making himself known as a man from a village near Sāvatthī, took the end of the staff, shortened the path, and that very evening led the elder to Sāvatthī. There in Jetavana, he had the elder sit on a plank in a leaf-hut that had been built by Cūḷapālita, and, in the guise of his companion, informed Cūḷapālita of the elder’s arrival, and then departed. And Cūḷapālita attended on him respectfully for the rest of his life.

Cakkhupālattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verse of the Elder Cakkhupāla is finished.

6. Khaṇḍasumanattheragāthāvaṇṇanā

6. The Commentary on the Verse of the Elder Khaṇḍasumana

Ekapupphaṃ cajitvānāti āyasmato khaṇḍasumanattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthari parinibbute tassa thūpassa samantato candanavedikāya parikkhipitvā mahantaṃ pūjaṃ akāsi. So tena puññakammena devamanussesu uḷāraṃ sampattiṃ anubhavanto kassapassa bhagavato kāle kuṭumbikakule [Pg.251] nibbatto satthari parinibbute kanakathūpaṃ uddissa raññā pupphapūjāya kayiramānāya pupphāni alabhanto ekaṃ khaṇḍasumanapupphaṃ disvā mahatā mūlena taṃ kiṇitvā gaṇhanto cetiye pūjaṃ karonto uḷāraṃ pītisomanassaṃ uppādesi. So tena puññakammena devaloke nibbattitvā asīti vassakoṭiyo saggasukhaṃ anubhavitvā imasmiṃ buddhuppāde pāvāyaṃ mallarājakule nibbatti. Tassa jātakāle gehe khaṇḍasakkharā sumanapupphāni ca uppannāni ahesuṃ. Tenassa khaṇḍasumanoti nāmamakaṃsu. So viññutaṃ patto bhagavati pāvāyaṃ cundassa ambavane viharante upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.15.15-20) –

“Having given a single flower”: this is the verse of the Venerable Khaṇḍasumana. What is his origin? It is said that in the time of the Blessed One Padumuttara, he was reborn in a good family. Having reached maturity, when the Teacher had attained final Nibbāna, he surrounded his stupa with a sandalwood railing and performed a great offering. By that meritorious deed, he enjoyed great prosperity among gods and humans. In the time of the Blessed One Kassapa, he was reborn in a householder’s family. When the Teacher had attained final Nibbāna, while a flower offering was being made by the king for the golden stupa, he was unable to obtain any flowers. Then he saw a single broken jasmine flower and, purchasing it for a great price, he made an offering at the shrine, arousing immense joy and delight. By that meritorious deed, he was reborn in the deva world and enjoyed heavenly bliss for eighty crores of years. In this Buddha’s dispensation, he was reborn in the royal family of the Mallas in Pāvā. At the time of his birth, lump sugar and jasmine flowers appeared in his house. For that reason, they gave him the name Khaṇḍasumana. Having reached maturity, when the Blessed One was dwelling in Cunda’s Mango Grove in Pāvā, he approached him, heard the Dhamma, and gained faith. He went forth and, while undertaking the practice of insight meditation, before long he attained the six supernormal knowledges. Thus it is said in the Apadāna:

‘‘Padumuttaro nāma jino, lokajeṭṭho narāsabho;

Jalitvā aggikkhandhova, sambuddho parinibbuto.

“The Conqueror named Padumuttara, chief of the world, bull among men, having blazed like a mass of fire, the Perfectly Enlightened One attained final Nibbāna.

‘‘Nibbute ca mahāvīre, thūpo vitthāriko ahu;

Dūratova upaṭṭhenti, dhātugehavaruttame.

“When the Great Hero had attained Nibbāna, a vast stupa came to be. From afar they attend upon it, at that best and highest relic-shrine.

‘‘Pasannacitto, sumano, akaṃ candanavedikaṃ;

Dissati thūpakhandho ca, thūpānucchaviko tadā.

“With a confident and glad mind, I made a sandalwood platform. And a section of the stupa, befitting it, was then visible.

‘‘Bhave nibbattamānamhi, devatte atha mānuse;

Omattaṃ me na passāmi, pubbakammassidaṃ phalaṃ.

“While being reborn in existence, whether in a divine state or a human one, I see no inferiority in myself: this is the fruit of my past kamma.

‘‘Pañcadasakappasate, ito aṭṭha janā ahuṃ;

Sabbe samattanāmā te cakkavattī mahabbalā.

“Fifteen hundred kappas ago from now, there were eight persons, all named Samatta, wheel-turning monarchs of great power.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up … the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attano purimajātiṃ anussaranto tattha attano sumanapupphapariccāgassa saggasampattinimittakaṃ nibbānūpanissayatañca disvā udānavasena tamatthaṃ pakāsento –

But having attained arahantship and recollecting his own past birth, seeing there that his offering of a jasmine flower was a cause for the attainment of heavenly fortune and a decisive support for Nibbāna, he proclaimed that meaning by way of an inspired utterance:

96.

96.

‘‘Ekapupphaṃ cajitvāna, asīti vassakoṭiyo;

Saggesu paricāretvā, sesakenamhi nibbuto’’ti. – gāthaṃ abhāsi;

He spoke this verse: “Having offered a single flower, for eighty crores of years I enjoyed myself in the heavens; with the remainder I am quenched.”

Tattha [Pg.252] ekapupphanti ekaṃ kusumaṃ, taṃ pana idha sumanapupphaṃ adhippetaṃ. Cajitvānāti satthu thūpapūjākaraṇavasena pariccajitvā pariccāgahetu. Asīti vassakoṭiyoti manussagaṇanāya vassānaṃ asīti koṭiyo, accantasaṃyoge cetaṃ upayogavacanaṃ, idañca chasu kāmasaggesu dutiye aparāparuppattivasena vuttanti veditabbaṃ. Tasmā saggesūti tāvatiṃsasaṅkhāte saggaloke, punappunaṃ uppajjanavasena hettha bahuvacanaṃ. Paricāretvāti rūpādīsu ārammaṇesu indriyāni paricāretvā sukhaṃ anubhavitvā, devaccharāhi vā attānaṃ paricāretvā upaṭṭhāpetvā. Sesakenamhi nibbutoti pupphapūjāya vasena pavattakusalacetanāsu bhavasampatti dāyakakammato sesena yaṃ tattha vivaṭṭūpanissayabhūtaṃ, taṃ sandhāya vadati. Bahū hi tattha pubbāparavasena pavattā cetanā. Sesakenāti vā tasseva kammassa vipākāvasesena aparikkhīṇeyeva tasmiṃ kammavipāke nibbuto amhi, kilesaparinibbānena parinibbutosmi. Etena yasmiṃ attabhāve ṭhatvā attanā arahattaṃ sacchikataṃ, sopi carimattabhāvo tassa kammavipākoti dasseti. Yādisaṃ sandhāya aññatthāpi ‘‘tasseva kammassa vipākāvasesenā’’ti (pārā. 228; saṃ. ni. 1.131) vuttaṃ.

Herein, a single flower means one blossom; in this context a jasmine flower is intended. Having offered means having relinquished it by way of making an offering at the Teacher’s stupa, on account of that relinquishment. Eighty crores of years means eighty crores of years by human reckoning; this is a usage in the sense of continuous connection. This should be understood as stated with reference to successive rebirths in the second of the six sensual heavens. Therefore, in the heavens refers to the heavenly world called Tāvatiṃsa; the plural is used here because of being reborn there again and again. I enjoyed myself means: having experienced pleasure by letting the sense faculties roam among objects such as forms, or having had oneself attended upon and served by celestial nymphs. With the remainder I am quenched: he says this referring to what remained from the kamma that gave the fortune of existence—from among the wholesome volitions that arose by way of the flower offering—which was a decisive support for the rolling back of saṃsāra. For many volitions arose there in succession. Alternatively, with the remainder means: by the residual result of that very kamma, while that kamma-result was not yet exhausted, I was quenched; I have attained final Nibbāna with the final quenching of the defilements. By this he shows that the final existence in which he stood and realized arahantship was itself a result of that kamma. It is with reference to such a case that it is said elsewhere: “by the residual result of that very kamma”.

Khaṇḍasumanattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse of the Elder Khaṇḍasumana is finished.

7. Tissattheragāthāvaṇṇanā

7. The Commentary on the Verse of the Elder Tissa

Hitvā satapalaṃ kaṃsanti āyasmato tissattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro vipassissa bhagavato kāle yānakārakule nibbattitvā viññutaṃ patto ekadivasaṃ bhagavantaṃ disvā pasannamānaso candanakhaṇḍena phalakaṃ katvā bhagavato upanāmesi, tañca bhagavā paribhuñji. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde roruvanagare rājakule nibbatti. So vayappatto pitari kālaṅkate rajje patiṭṭhito bimbisārarañño adiṭṭhasahāyo hutvā tassa maṇimuttāvatthādīni paṇṇākārāni pesesi. Tassa rājā bimbisāro puññavantataṃ [Pg.253] sutvā paṭipābhataṃ pesento cittapaṭe buddhacaritaṃ suvaṇṇapaṭṭe ca paṭiccasamuppādaṃ likhāpetvā pesesi. So taṃ disvā purimabuddhesu katādhikāratāya pacchimabhavikatāya ca cittapaṭe dassentaṃ buddhacaritaṃ suvaṇṇapaṭṭake likhitaṃ paṭiccasamuppādakkamañca oloketvā pavattinivattiyo sallakkhetvā sāsanakkamaṃ hadaye ṭhapetvā sañjātasaṃvego ‘‘diṭṭho mayā bhagavato veso, sāsanakkamo ca ekapadesena ñāto, bahudukkhā kāmā bahupāyāsā, kiṃ dāni mayhaṃ gharāvāsenā’’ti rajjaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādento bhagavantaṃ uddissa pabbajitvā mattikāpattaṃ gahetvā rājā pukkusāti viya mahājanassa paridevantasseva nagarato nikkhamitvā anukkamena rājagahaṃ gantvā tattha sappasoṇḍikapabbhāre viharantaṃ bhagavantaṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Satthā dhammaṃ desesi. So dhammadesanaṃ sutvā vipassanāya kammaṭṭhānaṃ gahetvā yuttappayutto viharanto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.37-42) –

“Having abandoned a bronze bowl of a hundred palas”: this is the verse of the Venerable Tissa. What is his origin? He too had made his aspiration under previous Buddhas. In the time of the Blessed One Vipassī, he was reborn in the family of a chariot-maker. Having reached discernment, one day he saw the Blessed One and, with a confident mind, he made a plank from a piece of sandalwood and presented it to the Blessed One, and the Blessed One used it. By that meritorious deed, he was reborn in the deva world. Having performed meritorious deeds again and again, he wandered among devas and humans, and in this Buddha’s dispensation, he was reborn in the royal family in the city of Roruva. Having come of age, when his father died he was established in the kingdom. He became an unseen friend of King Bimbisāra and sent him gifts of gems, pearls, cloth, and so on. Having heard of his meritorious character, King Bimbisāra sent him a return gift: he had the life of the Buddha depicted on a painted cloth and the dependent origination inscribed on a golden plate. Seeing this, on account of his aspiration made under previous Buddhas and because he was in his final existence, he looked at the life of the Buddha shown on the painted cloth and the sequence of dependent origination inscribed on the golden plate. Having discerned the round of existence and its cessation, he established the sequence of the teaching in his heart. A sense of spiritual urgency arose in him, and he thought: “I have seen the likeness of the Blessed One, and the sequence of the teaching is known to me in part. Sensual pleasures are very painful, very troublesome. What use is the household life to me now?” Abandoning his kingdom, having shaved off his hair and beard and donned the saffron robes, he went forth with the Blessed One as his destination. Taking an earthenware bowl, just like King Pukkusāti, he departed from the city while the great populace was lamenting. He went in stages to Rājagaha and approached the Blessed One who was dwelling on the Sappasoṇḍika Slope. He paid homage to him and sat down to one side. The Teacher taught him the Dhamma. Having heard the Dhamma teaching, he took up a meditation subject for insight. Dwelling diligently, he intensified his insight and attained arahantship. Thus it is said in the Apadāna (Apa. Thera 1.15.37–42):

‘‘Yānakāro pure āsiṃ, dārukamme susikkhito;

Candanaṃ phalakaṃ katvā, adāsiṃ lokabandhuno.

“Formerly I was a vehicle-maker, well-trained in woodwork. Having made a sandalwood plank, I gave it to the Kinsman of the World.

‘‘Pabhāsati idaṃ byamhaṃ, suvaṇṇassa sunimmitaṃ;

Hatthiyānaṃ assayānaṃ, dibbayānaṃ upaṭṭhitaṃ.

“This celestial mansion shines, well-made of gold. Elephant-vehicles, horse-vehicles, and divine vehicles are at my service.

‘‘Pāsādā sivikā ceva, nibbattanti yadicchakaṃ;

Akkhubbhaṃ ratanaṃ mayhaṃ, phalakassa idaṃ phalaṃ.

“Palaces and palanquins, too, arise as I wish. An imperturbable jewel is mine: this is the fruit of the plank.

‘‘Ekanavutito kappe, phalakaṃ yamahaṃ dadiṃ;

Duggati nābhijānāmi, phalakassa idaṃ phalaṃ.

“In the ninety-first eon from now, when I gave that plank, I know of no bad destination because of it: this is the fruit of the plank.

‘‘Sattapaññāsakappamhi, caturo nimmitāvhayā;

Sattaratanasampannā, cakkavattī mahabbalā.

“In the fifty-seventh eon from now, there were four named Nimmita, wheel-turning monarchs of great power endowed with the seven treasures.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up … the Buddha’s teaching has been done.”

Arahattaṃ pana patvā udānavasena attano paṭipattiṃ kathento –

But having attained arahantship, relating his own practice by way of an inspired utterance, he said:

97.

97.

‘‘Hitvā [Pg.254] satapalaṃ kaṃsaṃ, sovaṇṇaṃ satarājikaṃ;

Aggahiṃ mattikāpattaṃ, idaṃ dutiyābhisecana’’nti. – gāthaṃ abhāsi;

He spoke this verse: “Having abandoned a bronze bowl of a hundred palas, and a golden one of a hundred patterns, I have taken an earthenware bowl: this is my second consecration.”

Tattha hitvāti pariccajitvā. Satapalanti sataṃ palāni yassa, taṃ satapalaparimāṇaṃ. Kaṃsanti thālaṃ. Sovaṇṇanti suvaṇṇamayaṃ. Satarājikanti bhittivicittatāya ca anekarūparājicittatāya ca anekalekhāyuttaṃ. Aggahiṃ mattikāpattanti evarūpe mahārahe bhājane pubbe bhuñjitvā buddhānaṃ ovādaṃ karonto ‘‘idānāhaṃ taṃ chaḍḍetvā mattikāmayapattaṃ aggahesiṃ, aho, sādhu, mayā kataṃ ariyavataṃ anuṭhita’’nti bhājanakittanāpadesena rajjapariccāgaṃ pabbajjūpagamanañca anumodanto vadati. Tenāha ‘‘idaṃ dutiyābhisecana’’nti. Paṭhamaṃ rajjābhisecanaṃ upādāya idaṃ pabbajjūpagamanaṃ mama dutiyaṃ abhisecanaṃ. Tañhi rāgādīhi saṃkiliṭṭhaṃ sāsaṅkaṃ saparisaṅkaṃ kammaṃ anatthasañhitaṃ dukkhapaṭibaddhaṃ nihīnaṃ, idaṃ pana taṃvipariyāyato uttamaṃ paṇītanti adhippāyo.

Herein, having abandoned means having relinquished. Of a hundred palas means that which has a measure of a hundred palas. A bronze bowl means a dish. A golden one means made of gold. Of a hundred patterns means endowed with many lines because its sides were variegated and because it was decorated with many kinds of patterns. Regarding I have taken an earthenware bowl: having formerly eaten from such a valuable vessel, he now speaks rejoicing in his renunciation of kingship and his going forth into homelessness under the pretext of praising the bowl, thinking: “Now I have discarded that and taken a bowl made of clay. Ah, it is good! The noble practice has been undertaken by me!” Therefore he said: this is my second consecration. In relation to the first consecration to kingship, this going forth is my second consecration. The meaning is that the former was defiled by lust and so on, perilous, fraught with danger, connected with what is unbeneficial, bound up with suffering, and inferior; but this, being the opposite, is supreme and sublime.

Tissattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Tissa is finished.

8. Abhayattheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Abhaya

Rūpaṃ disvā sati muṭṭhāti āyasmato abhayattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto sumedhassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ sumedhaṃ bhagavantaṃ disvā pasannacitto saḷalapupphehi pūjamakāsi. So tena puññakammena devesu nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā abhayoti laddhanāmo viññutaṃ patto hetusampattiyā codiyamāno ekadivasaṃ vihāraṃ gato satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā katapubbakicco vipassanāya kammaṃ karonto viharati. Athassa ekadivasaṃ gāmaṃ [Pg.255] piṇḍāya paviṭṭhassa alaṅkatapaṭiyattaṃ mātugāmaṃ disvā ayonisomanasikāravasena tassa rūpaṃ ārabbha chandarāgo uppajji, so vihāraṃ pavisitvā ‘‘satiṃ vissajjitvā olokentassa rūpārammaṇe mayhaṃ kileso uppanno, ayuttaṃ mayā kata’’nti attano cittaṃ niggaṇhanto tāvadeva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.43-47) –

“Having seen a form, mindfulness was lost”—this is the verse of the Venerable Elder Abhaya. What is its origin? He, too, having made an aspiration in the presence of former Buddhas, accumulated merit in various existences that served as a basis for liberation. During the time of the Blessed One Sumedha, he was born into a good family and, having reached the age of discernment, one day saw the Blessed One Sumedha. With a confident mind, he made an offering of saḷala flowers. By that meritorious deed, he was reborn among the devas. Again and again, he performed meritorious deeds, wandering only in happy destinies. In this Buddha's dispensation, he was born into a brahmin family in Sāvatthī and was given the name Abhaya. Having reached the age of discernment and being prompted by the maturity of his conditions, one day he went to the monastery. Hearing the Teacher's Dhamma discourse, he gained faith, went forth, and having fulfilled his preliminary duties, he dwelled applying himself to the work of insight meditation. Then one day, as he entered a village for alms, he saw a woman who was adorned and beautifully dressed. Through unwise attention, sensual desire arose in him based on her form. Entering the monastery, he reflected: “Having let go of mindfulness while looking at a form-object, a defilement has arisen in me. What I have done is improper.” Restraining his own mind, he immediately developed insight and attained arahantship. Therefore, it is said in the Apadāna (Apa. Thera 1.15.43–47):

‘‘Sumedho nāma nāmena, sayambhū aparājito;

Vivekamanubrūhanto, ajjhogahi mahāvanaṃ.

“Sumedha by name, the Self-become, the Unconquered; cultivating seclusion, he plunged into the great forest.

‘‘Saḷalaṃ pupphitaṃ disvā, ganthitvāna vaṭaṃsakaṃ;

Buddhassa abhiropesiṃ, sammukhā lokanāyakaṃ.

“Seeing a saḷala tree in bloom, I wove a chaplet; I placed it upon the Buddha, the Leader of the World, in his very presence.

‘‘Tiṃsakappasahassamhi, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In the thirty thousand eons since I offered that flower, I have known no bad destination; this is the fruit of worshipping a Buddha.

‘‘Ūnavīse kappasate, soḷasāsuṃ sunimmitā;

Sattaratanasampannā, cakkavattī mahabbalā.

“Nineteen hundred eons ago, there were sixteen kings named Sunimmita; endowed with the seven treasures, they were mighty wheel-turning monarchs.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up … the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attano kilesuppattinidassanena ‘‘kilese anuvattentassa vaṭṭadukkhato nattheva sīsukkhipanaṃ. Ahaṃ pana te nānuvatti’’nti dassento –

But having attained arahantship, by pointing to the arising of a defilement in himself in order to show, “For one who follows the defilements, there is no lifting of the head from the suffering of the round of rebirth, but I did not follow them,” he uttered this verse:

98.

98.

‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasikaroto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati;

“Having seen a form, mindfulness is lost for one who gives attention to an attractive sign; with an impassioned mind one feels, and one abides clinging to it.

Tassa vaḍḍhanti āsavā, bhavamūlopagāmino’’ti. – gāthaṃ abhāsi;

For him the taints increase, those that lead to the root of existence.”

Tattha rūpanti rajjanīyaṃ rūpāyatanaṃ, taṃ panettha itthirūpaṃ adhippetaṃ. Disvāti cakkhunā disvā, cakkhudvārānusārena nimittānubyañjanasallakkhaṇavasena taṃ gahetvā, tassa tathāgahaṇahetūti attho. Sati muṭṭhāti asubhasabhāve kāye ‘‘asubha’’ntveva pavattanasati naṭṭhā. Yathā pana rūpaṃ disvā sati naṭṭhā, taṃ dassento āha ‘‘piyaṃ nimittaṃ manasikaroto’’ti. Yathāupaṭṭhitaṃ ārammaṇaṃ ‘‘subhaṃ sukha’’ntiādinā piyanimittaṃ katvā [Pg.256] ayonisomanasikārena manasikaroto sati muṭṭhāti yojanā. Tathā bhūtova sārattacitto vedetīti suṭṭhu rattacitto hutvā taṃ rūpārammaṇaṃ anubhavati abhinandati, abhinandanto pana tañca ajjhosa tiṭṭhati ajjhosāya taṃ ārammaṇaṃ gilitvā pariniṭṭhapetvā vattati ceva, evaṃbhūtassa ca tassa vaḍḍhanti āsavā bhavamūlopagāminoti bhavassa saṃsārassa mūlabhāvaṃ kāraṇabhāvaṃ upagamanasabhāvā kāmāsavādayo cattāropi āsavā tassa puggalassa uparūpari vaḍḍhantiyeva, na hāyanti. Mayhaṃ pana paṭisaṅkhāne ṭhatvā vipassanaṃ vaḍḍhetvā saccāni paṭivijjhantassa maggapaṭipāṭiyā te cattāropi āsavā anavasesato pahīnā parikkhīṇāti adhippāyo.

Herein, form means an enticing form-base; in this context, the form of a woman is intended. Having seen means having seen with the eye, that is, having grasped it through the eye-door by way of attending to its general mark and its details; the meaning is that this is the reason for grasping it in such a way. Mindfulness is lost means that the mindfulness that should be directed to the impure nature of the body as “impure” has been lost. To show how mindfulness is lost upon seeing a form, he said: for one who gives attention to an attractive sign. The connection is that mindfulness is lost for one who gives unwise attention to the object as it has presented itself, having made it an attractive sign by thinking, “It is beautiful, it is pleasant,” and so on. Being thus, with an impassioned mind one feels means that, having become thoroughly impassioned, one experiences and delights in that form-object. And while delighting, one abides clinging to it means that one clings to, swallows, and becomes fixated on that object. For such a person, the taints increase, those that lead to the root of existence means that for that person the four taints beginning with the taint of sensual desire—which by nature lead to the root of existence, that is, the cause of the round of saṃsāra—only increase, they do not diminish. The intended meaning is: ‘But for me, who stood firm in reflection, developed insight, and penetrated the truths in the sequence of the path, those four taints have been abandoned without remainder, they are utterly destroyed.’

Abhayattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Abhaya is finished.

9. Uttiyattheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Uttiya

Saddaṃ sutvā sati muṭṭhāti āyasmato uttiyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto sumedhassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannacitto gonakādiatthataṃ sauttaracchadaṃ buddhārahaṃ pallaṅkaṃ gandhakuṭiyaṃ paññāpetvā adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sakyarājakule nibbatti, tassa uttiyoti nāmaṃ ahosi. So vayappatto satthu ñātisamāgame buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā samaṇadhammaṃ karonto ekadivasaṃ nāmaṃ piṇḍāya paviṭṭho antarāmagge mātugāmassa gītasaddaṃ sutvā ayonisomanasikāravasena tattha chandarāge uppanne paṭisaṅkhānabalena taṃ vikkhambhetvā vihāraṃ pavisitvā sañjātasaṃvego divāṭṭhāne nisīditvā tāvadeva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.48-52) –

“Having heard a sound, mindfulness was lost”—this is the verse of the Venerable Elder Uttiya. What is its origin? This one, too, having made an aspiration in the presence of former Buddhas, accumulated merit in various existences that served as a basis for liberation. During the time of the Blessed One Sumedha, he was born into a good family and, having reached the age of discernment, one day he saw the Teacher. With a confident mind, he prepared in the fragrant chamber a couch worthy of a Buddha, spread with a long-fleeced coverlet and furnished with a canopy, and gave it as an offering. By that meritorious deed, he wandered among devas and humans until, in this Buddha's dispensation, he was reborn in the Sakyan royal family at Kapilavatthu. His name was Uttiya. Having come of age, he witnessed the Buddha’s spiritual power at the gathering of his kinsmen and, gaining faith, he went forth. While practicing the recluse’s duties, one day as he entered a village for alms, he heard on the road the sound of a woman singing. Through unwise attention, sensual desire arose in him. But by the power of reflection he suppressed it, entered the monastery, and sat down in his daytime quarters. Filled with a sense of spiritual urgency, he immediately developed insight and attained arahantship. Therefore, it is said in the Apadāna (Apa. Thera 1.15.48–52):

‘‘Sumedhassa [Pg.257] bhagavato, lokajeṭṭhassa tādino;

Pallaṅko hi mayā dinno, sauttarasapacchado.

“To the Blessed One Sumedha, the world’s chief, the Such-like One, a couch was given by me, with a canopy and a cover.

‘‘Sattaratanasampanno, pallaṅko āsi so tadā;

Mama saṅkappamaññāya, nibbattati sadā mama.

“That couch was then endowed with the seven treasures; discerning my intention, it always appears for me.

‘‘Tiṃsakappasahassamhi, pallaṅkamadadiṃ tadā;

Duggatiṃ nābhijānāmi, pallaṅkassa idaṃ phalaṃ.

“Thirty thousand kappas ago I gave that couch; I have known no bad destination: this is the fruit of that couch.

‘‘Vīsakappasahassamhi, suvaṇṇābhā tayo janā;

Sattaratanasampannā, cakkavattī mahabbalā.

“Twenty thousand kappas ago, there were three men of golden complexion; endowed with the seven treasures, they were mighty wheel-turning monarchs.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up … the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attano kilesuppattinidassanena ‘‘kilese ajigucchantassa natthi vaṭṭadukkhato sīsukkhipanaṃ, ahaṃ pana te jigucchimevā’’ti dassento –

But having attained arahantship, by pointing to the arising of a defilement in himself in order to show, “For one who does not abhor the defilements, there is no lifting of the head from the suffering of the round, but I do abhor them,” he uttered this verse:

99.

99.

‘‘Saddaṃ sutvā sati muṭṭhā, piyaṃ nimittaṃ manasikaroto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati;

“Having heard a sound, mindfulness is lost for one who gives attention to an attractive sign; with an impassioned mind one feels, and one abides clinging to it.

Tassa vaḍḍhanti āsavā, saṃsāra upagāmino’’ti. – gāthaṃ abhāsi;

For him the taints increase, those that lead towards saṃsāra.”

Tattha saddanti rajjanīyaṃ saddārammaṇaṃ, saṃsāraupagāminoti –

Herein, sound means an enticing sound-object. Those that lead towards saṃsāra means—

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –

“The succession of the aggregates, and of the elements and bases, proceeding uninterruptedly, is called saṃsāra.”

Evaṃ vuttasaṃsāravaṭṭakāraṇaṃ hutvā upagamentīti saṃsāraupagāmino, ‘‘saṃsārūpagāmino’’ti vā pāṭho. Sesaṃ anantaragāthāya vuttanayameva.

Because they become a cause for the round of saṃsāra thus described and lead towards it, they are called saṃsāraupagāmino. Or the reading may be saṃsārūpagāmino. The rest is to be understood in the same way as was explained for the preceding verse.

Uttiyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Uttiya is finished.

10. (Dutiya) devasabhattheragāthāvaṇṇanā

10. Commentary on the Verses of the Elder Devasabha (Second)

Sammappadhānasampannoti [Pg.258] āyasmato devasabhattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ sikhiṃ bhagavantaṃ disvā pasannamānaso bandhujīvakapupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sakyarājakule nibbatti, tassa devasabhoti nāmaṃ ahosi. So vayappatto cumbaṭakalahavūpasamanatthaṃ satthari āgate buddhānubhāvaṃ disvā pasannamānaso saraṇesu patiṭṭhito puna nigrodhārāme satthari viharante satthāraṃ upasaṅkamitvā paṭiladdhasaddho pabbajitvā katapubbakicco vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.1-6) –

The verse beginning “Accomplished in right effort” is by the Venerable Devasabha. What is his origin story? He too, having made his aspiration under previous Buddhas and accumulating wholesome karma in various existences that serves as a basis for liberation, was reborn in a good family in the time of the Blessed One Sikhī. Having reached maturity, one day he saw the Blessed One Sikhī and, with a confident mind, he made an offering of bandhujīvaka flowers. By that meritorious deed, wandering among gods and humans, during this Buddha-dispensation he was reborn in the royal family of the Sakyans at Kapilavatthu; his name was Devasabha. When he came of age, the Teacher arrived to settle a quarrel among the Sakyans. Seeing the Buddha’s power, with a confident mind, he became established in the refuges. Later, while the Teacher was dwelling in the Nigrodha Park, he approached the Teacher, gained faith, and went forth. Having done the preliminary duties, he developed insight and before long attained arahantship. Thus it was said in the Apadāna:

‘‘Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;

Nandībhavaparikkhīṇaṃ, tiṇṇaṃ loke visattikaṃ.

“Like the moon, stainless and pure, clear and untroubled; he whose delight in existence is destroyed, has crossed over attachment in the world.

‘‘Nibbāpayantaṃ janataṃ, tiṇṇaṃ tārayataṃ varaṃ;

Muniṃ vanamhi jhāyantaṃ, ekaggaṃ susamāhitaṃ.

“The one who brings quenching to the people, the excellent one, himself crossed over, who helps others to cross; the sage meditating in the forest, one-pointed and well-composed.

‘‘Bandhujīvakapupphāni, lagetvā suttakenahaṃ;

Buddhassa abhiropayiṃ, sikhino lokabandhuno.

“Having strung bandhujīvaka flowers with a thread, I offered them to the Buddha Sikhī, the Kinsman of the World.

‘‘Ekatiṃse ito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In the thirty-first eon from now, because of the deed I did then, I have not known a bad destination; this is the fruit of revering the Buddha.

‘‘Ito sattamake kappe, manujindo mahāyaso;

Samantacakkhunāmāsi, cakkavattī mahabbalo.

“In the seventh eon from now, I was a lord of men of great fame, named Samantacakkhu, a wheel-turning monarch of great strength.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up … the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attanā adhigataṃ vimuttisukhaṃ nissāya uppannapītisomanasso udānavasena –

Then, having attained arahantship, based on the bliss of liberation that he had personally realized, with joy and gladness arisen, he uttered this inspired utterance:

100.

100.

‘‘Sammappadhānasampanno[Pg.259], satipaṭṭhānagocaro;

Vimuttikusumasañchanno, parinibbissatyanāsavo’’ti. – gāthaṃ abhāsi;

“Accomplished in the right strivings, with the establishments of mindfulness as his pasture, covered with the flowers of liberation, being taintless, he will attain final Nibbāna.” Thus he spoke the verse.

Tattha sammappadhānasampannoti sampannacatubbidhasammappadhāno, tehi kattabbakiccaṃ sampādetvā ṭhitoti attho. Satipaṭṭhānagocaroti kāyānupassanādayo satipaṭṭhānā gocaro pavattiṭṭhānaṃ etassāti satipaṭṭhānagocaro, catūsu satipaṭṭhānesu patiṭṭhitacittoti attho. Guṇasobhena paramasugandhā vimuttiyeva kusumāni, tehi sabbaso sammadeva sañchanno vibhūsito alaṅkatoti vimuttikusumasañchanno. Parinibbissatyanāsavoti evaṃ sammā paṭipajjanto bhikkhu nacirasseva anāsavo hutvā parinibbissati saupādisesāya anupādisesāya ca nibbānadhātuyāti attho. Idameva ca therassa aññābyākaraṇaṃ ahosi.

Herein, accomplished in the right strivings means one who is accomplished in the fourfold right striving; the meaning is that one stands having fulfilled the duty to be done by them. With the establishments of mindfulness as his pasture means that the establishments of mindfulness, such as the contemplation of the body, are his pasture, his sphere of activity; the meaning is that his mind is established in the four establishments of mindfulness. Covered with the flowers of liberation means: liberation itself, supremely fragrant with the beauty of its qualities, are the flowers; by these he is altogether rightly covered, beautified, and adorned. Being taintless, he will attain final Nibbāna means that a bhikkhu practicing rightly in this way will, before long, become taintless and attain final Nibbāna by means of the Nibbāna-element with residue remaining and the Nibbāna-element without residue remaining. And this was the elder’s declaration of final knowledge.

(Dutiya) devasabhattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Devasabha (Second) is finished.

Dasamavaggavaṇṇanā niṭṭhitā.

The Commentary on the Tenth Chapter is finished.

11. Ekādasamavaggo

11. The Eleventh Chapter

1. Belaṭṭhānikattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Belaṭṭhānika

Hitvā gihittaṃ anavositattotiādikā āyasmato belaṭṭhānikattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro ito ekatiṃse kappe vessabhussa bhagavato kāle brāhmaṇakule nibbattitvā vayappatto brāhmaṇasippesu nipphattiṃ gantvā gharāvāsaṃ pahāya isipabbajjaṃ pabbajitvā isīhi parivuto vicaranto ekadivasaṃ vessabhuṃ bhagavantaṃ disvā pītisomanassajāto satthu ñāṇasampattiṃ nissāya pasannamānaso ñāṇaṃ uddissa pupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā belaṭṭhānikoti laddhanāmo viññutaṃ [Pg.260] patto satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā kosalaraṭṭhe araññe viharanto alaso kāyadaḷhibahulo pharusavāco ahosi, samaṇadhamme cittaṃ na uppādesi. Atha naṃ bhagavā ñāṇaparipākaṃ oloketvā –

The verse beginning “Having abandoned the household life, with task unfinished…” is by the Venerable Belaṭṭhānika. What is his origin story? He too, having made his aspiration under previous Buddhas, was reborn in a brahmin family in the thirty-first eon from now, in the time of the Blessed One Vessabhū. Having come of age and achieved mastery in the brahminical sciences, he abandoned the household life and went forth as an ascetic. While wandering surrounded by ascetics, one day he saw the Blessed One Vessabhū and, filled with joy and gladness, with a confident mind on account of the Teacher’s accomplishment in knowledge, he made an offering of flowers dedicated to that knowledge. By that meritorious act, wandering among gods and humans, during this Buddha-dispensation he was reborn in a brahmin family at Sāvatthī and was named Belaṭṭhānika. Having reached maturity and heard the Teacher’s Dhamma discourse, he gained faith and went forth. Taking a meditation subject, he dwelled in a forest in the Kosalan country, but he was lazy, very robust in body, and harsh in speech; he did not arouse his mind to the duties of a recluse. Then the Blessed One, perceiving the maturity of his knowledge, said:

101.

101.

‘‘Hitvā gihittaṃ anavositatto, mukhanaṅgalī odariko kusīto;

Mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando’’ti. –

“Having abandoned the household life, with task unfinished, ploughing with the mouth, devoted to his belly, lazy; like a great boar fattened on fodder, the fool enters the womb again and again.”

Imāya obhāsagāthāya saṃvejesi. So satthāraṃ purato nisinnaṃ viya disvā tañca gāthaṃ sutvā saṃvegajāto ñāṇassa paripākaṃ gatattā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.41-46) –

The Blessed One stirred him with this verse of illumination. Seeing the Teacher as if seated before him and hearing that verse, he was overcome with a sense of spiritual urgency. As his knowledge had reached maturity, he established insight and before long attained arahantship. Thus it was said in the Apadāna:

‘‘Kaṇikāraṃva jotantaṃ, nisinnaṃ pabbatantare;

Obhāsentaṃ disā sabbā, osadhiṃ viya tārakaṃ.

“Shining like a kaṇikāra tree, seated in a mountain cleft, illuminating all directions, like the morning star.

‘‘Tayo māṇavakā āsuṃ, sake sippe susikkhitā;

Khāribhāraṃ gahetvāna, anventi mama pacchato.

“There were three young men, well-trained in their own craft; taking up a carrying pole, they followed behind me.

‘‘Puṭake satta pupphāni, nikkhittāni tapassinā;

Gahetvā tāni ñāṇamhi, vessabhussābhiropayiṃ.

“An ascetic had placed seven flowers in a leaf-container; taking them, I offered them to Vessabhū in honor of his knowledge.

‘‘Ekatiṃse ito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, ñāṇapūjāyidaṃ phalaṃ.

“In the thirty-first eon from now, when I offered that flower, I have not known a bad destination; this is the fruit of revering knowledge.

‘‘Ekūnatiṃsakappamhi, vipulābhasanāmako;

Sattaratanasampanno, cakkavattī mahabbalo.

“In the twenty-ninth eon from now, I was one named Vipulābhasa, endowed with the seven treasures, a wheel-turning monarch of great strength.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up … the Buddha’s teaching has been done.”

Arahattaṃ pana patvā satthu ovādaṃ paṭipūjento byatirekamukhena ca aññaṃ byākaronto tameva gāthaṃ paccudāhāsi.

Then, having attained arahantship, honoring the Teacher’s instruction and declaring his final knowledge by way of contrast, he recited that same verse in response.

Tattha [Pg.261] hitvā gihittanti gahaṭṭhabhāvaṃ pariccajitvā pabbajitvāti attho. Anavositattoti anurūpaṃ avositatto, yadatthaṃ sāsane pabbajantassa anurūpapariññādīnaṃ atīritattā apariyositabhāvo akatakaraṇīyoti attho. Atha vā anavositattoti anuavositasabhāvo, visuddhīnaṃ maggānañca anupaṭipāṭiyā vasitabbavāsassa akatāvī, dasasu ariyavāsesu avusitavāti attho. Mukhasaṅkhātaṃ naṅgalaṃ imassa atthīti mukhanaṅgalī. Naṅgalena viya pathaviṃ paresu pharusavācappayogena attānaṃ khanantoti attho. Odarikoti udare pasuto udaraposanatapparo. Kusītoti alaso, bhāvanaṃ ananuyuñjanto. Evaṃbhūtassa nipphattiṃ dassento āha ‘‘mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando’’ti. Tassattho heṭṭhā vuttoyeva. Ettha ca yathā pabbajitvā anavositādisabhāvatāya punappunaṃ gabbhamupeti mando, na evaṃ mādiso paṇḍito. Tabbiparītasabhāvatāya pana sammāpaṭipattiyā matthakaṃ pāpitattā parinibbāyatīti byatirekamukhena aññaṃ byākāsīti daṭṭhabbanti.

Herein, having abandoned the household life means having given up the state of a householder and gone forth. With task unfinished means his task is unfinished in the proper way; the meaning is that since the appropriate duties for one who has gone forth in the Dispensation, such as full understanding, have not been brought to fulfillment, his task is undone. Or alternatively, with task unfinished means his state is unfulfilled; he has not lived the life that should be lived in accordance with the sequence of the purifications and the paths; the meaning is he has not dwelt in the ten noble dwellings. Ploughing with the mouth means he has a plough that is the mouth. The meaning is that, like with a plough, he injures himself by using harsh speech towards others. Devoted to his belly means intent on his belly, devoted to nourishing his belly. Lazy means indolent, not applying himself to meditation. Showing the outcome for such a one, he said: like a great boar fattened on fodder, the fool enters the womb again and again. The meaning of this has been stated above. And here, it should be understood that he declared his final knowledge by way of contrast, thus: just as a fool who has gone forth but has an unfinished task and other such qualities enters the womb again and again, it is not so for a wise one like myself. Rather, because of having the opposite qualities, having brought the right practice to its culmination, he attains final Nibbāna.

Belaṭṭhānikattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Belaṭṭhānika is finished.

2. Setucchattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Setuccha

Mānena vañcitāseti āyasmato setucchattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto tissassa sammāsambuddhassa kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ tissaṃ bhagavantaṃ disvā pasannamānaso sumadhuraṃ panasaphalaṃ abhisaṅkhataṃ nāḷikerasāḷavaṃ adāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde aññatarassa maṇḍalikarañño putto hutvā nibbatti, setucchotissa nāmaṃ ahosi. So pitari mate rajje patiṭṭhito ussāhasattīnaṃ abhāvena rājakiccāni virādhento rajjaṃ parahatthagataṃ katvā dukkhappattiyā saṃvegajāto janapadacārikaṃ carantaṃ bhagavantaṃ [Pg.262] disvā upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā parikammaṃ karonto tadaheva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.17.13-17) –

The verse beginning “Deceived by conceit” is that of the venerable elder Setuccha. What is its origin? This one too, having made his aspiration under previous Buddhas and accumulating merit in successive existences that serves as a basis for liberation, was reborn in a good family in the time of the Perfectly Self-Enlightened One Tissa. Having reached maturity, one day he saw the Blessed One Tissa and, with a confident mind, he gave him a very sweet jackfruit prepared with tender coconut. By that meritorious deed he was reborn in a deva world. Wandering on from one existence to another among devas and humans, during this Buddha-dispensation he was reborn as the son of a certain provincial king. His name was Setuccha. When his father died, he was established in the kingdom. But due to a lack of energy and power, he failed in his royal duties and let the kingdom fall into the hands of another. Having fallen into suffering, a sense of spiritual urgency arose in him. Seeing the Blessed One wandering on tour through the country, he approached him, heard the Dhamma, gained faith, and went forth. While undertaking the preliminary work, he attained arahantship on that very day. Thus it was said in the Apadāna:

‘‘Tissassa kho bhagavato, pubbe phalamadāsahaṃ;

Nāḷikerañca pādāsiṃ, khajjakaṃ abhisammataṃ.

“To the Blessed One Tissa, I formerly gave fruit; I also gave a coconut and a much-esteemed edible.

‘‘Buddhassa tamahaṃ datvā, tissassa tu mahesino;

Modāmahaṃ kāmakāmī, upapajjiṃ yamicchakaṃ.

“Having given that to the Buddha, to Tissa, the great seer, I, a desirer of sensual pleasures, rejoiced; I was reborn wherever I wished.

‘‘Dvenavute ito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“In the ninety-second eon from now, when I gave that gift, I have not known a bad destination; this is the fruit of giving fruit.

‘‘Ito terasakappamhi, rājā indasamo ahu;

Sattaratanasampanno, cakkavattī mahabbalo.

“Thirteen eons ago from now, I was a king equal to Inda, endowed with the seven treasures, a wheel-turning monarch of great power.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up … the Buddha’s teaching has been done.”

Arahattaṃ pana patvā kilese garahanto –

But having attained arahantship, reproaching the defilements, he uttered this verse:

102.

102.

‘‘Mānena vañcitāse, saṅkhāresu saṃkilissamānāse;

Lābhālābhena mathitā, samādhiṃ nādhigacchantī’’ti. – gāthaṃ abhāsi;

“Deceived by conceit, being defiled in the formations, agitated by gain and loss, they do not attain concentration.”

Tattha mānena vañcitāseti ‘‘seyyohamasmī’’tiādinayappavattena mānena attukkaṃsanaparavambhanādivasena kusalabhaṇḍacchedanena vippaladdhā. Saṅkhāresu saṃkilissamānāseti ajjhattikabāhiresu cakkhādīsu ceva rūpādīsu ca saṅkhatadhammesu saṃkilissamānā, ‘‘etaṃ mama, esohamasmi, eso me attā’’ti taṃnimittaṃ taṇhāgāhādivasena saṃkilesaṃ āpajjamānā. Lābhālābhena mathitāti pattacīvarādīnañceva vatthādīnañca lābhena tesaṃyeva ca alābhena taṃnimittaṃ uppannehi anunayapaṭighehi mathitā madditā abhibhūtā. Nidassanamattañcetaṃ avasiṭṭhalokadhammānampettha saṅgaho daṭṭhabbo. Samādhiṃ nādhigacchantīti te evarūpā puggalā samādhiṃ samathavipassanāvasena cittekaggataṃ kadācipi na vindanti na paṭilabhanti na pāpuṇanti samādhisaṃvattanikānaṃ dhammānaṃ abhāvato, itaresañca bhāvato. Idhāpi yathā mānādīhi abhibhūtā aviddasuno samādhiṃ [Pg.263] nādhigacchanti, na evaṃ viddasuno. Te pana mādisā tehi anabhibhūtā samādhiṃ adhigacchantevāti byatirekamukhena aññābyākaraṇanti veditabbaṃ.

Herein, deceived by conceit means they are deluded by the conceit that proceeds in the manner of “I am superior,” etc., which cuts off their stock of wholesome things by way of self-exaltation and disparagement of others. Being defiled in the formations means being defiled in regard to internal and external conditioned phenomena—that is, the eye, etc., and forms, etc.—and on that account, by way of craving, grasping, etc., they incur defilement, thinking: “This is mine, this I am, this is my self.” Agitated by gain and loss means they are agitated, crushed, and overwhelmed by the favor and disfavor that arise on account of the gain of such things as the bowl and robes, and on account of their loss. This is just an example; it should be seen that the remaining worldly conditions are included here. They do not attain concentration means that such persons never find, obtain, or attain concentration—the one-pointedness of mind by way of serenity and insight—because of the absence of things conducive to concentration and the presence of their opposites. Here, too, just as the unwise, being overwhelmed by conceit and so on, do not attain concentration, it is not so for the wise. But those like me, not being overwhelmed by these things, do indeed attain concentration. This should be understood as a declaration of final knowledge by way of contrast.

Setucchattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Setuccha is finished.

3. Bandhurattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Bandhura

Nāhaṃ etena atthikoti āyasmato bandhurattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro siddhatthassa bhagavato kāle aññatarassa rañño antepure gopako hutvā ekadivasaṃ bhagavantaṃ saparisaṃ rājaṅgaṇena gacchantaṃ disvā pasannacitto kaṇaverapupphāni gahetvā sasaṅghaṃ lokanāyakaṃ pūjesi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sīlavatīnagare seṭṭhiputto hutvā nibbatti, bandhurotissa nāmaṃ ahosi. So viññutaṃ patto kenacideva karaṇīyena sāvatthiyaṃ gato upāsakehi saddhiṃ vihāraṃ gato satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā ñāṇassa paripākattā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.17.7-12) –

The verse beginning “I have no need of this” is that of the venerable elder Bandhura. What is its origin? This one too, having made his aspiration under previous Buddhas, was a guard in the inner quarters of a certain king in the time of the Blessed One Siddhattha. One day, seeing the Blessed One with his assembly passing through the royal courtyard, with a confident mind he took oleander flowers and honored the Leader of the World together with the Saṅgha. By that meritorious deed he was reborn in a deva world. Wandering on only in happy destinations, during this Buddha-dispensation he was reborn as the son of a wealthy merchant in the city of Sīlavatī. His name was Bandhura. Having reached maturity, he went to Sāvatthī on some business. He went to the monastery with some lay followers, heard the Teacher’s Dhamma discourse, gained faith, and went forth. As his knowledge was mature, he established insight and before long attained arahantship. Thus it was said in the Apadāna:

‘‘Siddhattho nāma bhagavā, lokajeṭṭho narāsabho;

Purakkhato sāvakehi, nagaraṃ paṭipajjatha.

“The Blessed One named Siddhattha, the world’s foremost, the bull among men, attended by his disciples, was entering the city.

‘‘Rañño antepure āsiṃ, gopako abhisammato;

Pāsāde upaviṭṭhohaṃ, addasaṃ lokanāyakaṃ.

“I was an esteemed guard in the king’s inner quarters. Seated on the upper floor of the palace, I saw the Leader of the World.

‘‘Kaṇaveraṃ gahetvāna, bhikkhusaṅghe samokiriṃ;

Buddhassa visuṃ katvāna, tato bhiyyo samokiriṃ.

“Taking an oleander flower, I scattered it over the Saṅgha of bhikkhus. Making a special offering for the Buddha, I scattered even more over him.”

‘‘Catunnavutito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In the ninety-fourth eon from now, when I worshipped with a flower, I have not known a bad destination; this is the fruit of worshipping the Buddha.”

‘‘Sattāsītimhito [Pg.264] kappe, caturāsuṃ mahiddhikā;

Sattaratanasampannā, cakkavattī mahabbalā.

“Eighty-seven eons ago from now, there were four of great psychic power, endowed with the seven treasures, wheel-turning monarchs of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up … the Buddha’s teaching has been done.”

Arahattaṃ pana patvā kataññubhāve ṭhatvā attano upakārassa rañño paccupakāraṃ kātuṃ sīlavatīnagaraṃ gantvā rañño dhammaṃ desento saccāni pakāsesi. Rājā saccapariyosāne sotāpanno hutvā attano nagare sudassanaṃ nāma mahantaṃ vihāraṃ kāretvā therassa niyyātesi. Mahālābhasakkāro ahosi. Thero vihāraṃ sabbañca lābhasakkāraṃ saṅghassa niyyātetvā sayaṃ purimaniyāmeneva piṇḍāya caritvā yāpento katipāhaṃ tattha vasitvā sāvatthiṃ gantukāmo ahosi. Bhikkhū, ‘‘bhante, tumhe idheva vasatha, sace paccayehi vekallaṃ, mayaṃ taṃ paripūressāmā’’ti āhaṃsu. Thero, ‘‘na mayhaṃ, āvuso, uḷārehi paccayehi attho atthi, itarītarehi paccayehi yāpemi, dhammarasenevamhi titto’’ti dassento –

But having attained arahantship, abiding in gratitude, he went to the city of Sīlavatī to return the favor to the king who had been his benefactor. While teaching the Dhamma to the king, he proclaimed the truths. At the end of the discourse on the truths, the king became a stream-enterer. He had a great monastery named Sudassana built in his city and presented it to the elder. Great gain and honor arose for him. The elder presented the monastery and all the gain and honor to the Saṅgha, and he himself went for almsfood in the same way as before to maintain himself. Having lived there for some days, he wished to go to Sāvatthī. The bhikkhus said to him: “Venerable sir, please live right here. If there is any lack of requisites, we will provide it.” The elder, indicating, “Friends, I have no need for splendid requisites; I maintain myself with simple ones, for I am satisfied with the taste of the Dhamma”—

103.

103.

‘‘Nāhaṃ etena atthiko, sukhito dhammarasena tappito;

Pitvā rasaggamuttamaṃ, na ca kāhāmi visena santhava’’nti. –

“I have no need of this; I am happy, satisfied by the taste of the Dhamma. Having drunk the supreme, highest taste, I will not make an intimacy with poison.”

Gāthaṃ abhāsi.

He spoke the verse.

Tattha nāhaṃ etena atthikoti yena maṃ tumhe tappetukāmā ‘‘paripūressāmā’’ti vadatha, etena āmisalābhena paccayāmisarasena nāhaṃ atthiko, mayhaṃ etena attho natthi, santuṭṭhi paramaṃ sukhanti itarītareheva paccayehi yāpemīti attho. Idāni tena anatthikabhāve padhānakāraṇaṃ dassento āha ‘‘sukhito dhammarasena tappito’’ti. Sattatiṃsabodhipakkhiyadhammarasena ceva navavidhalokuttaradhammarasena ca tappito pīṇito sukhito uttamena sukhena suhitoti attho. Pitvā rasaggamuttamanti sabbarasesu aggaṃ seṭṭhaṃ tatoyeva uttamaṃ yathāvuttaṃ dhammarasaṃ pivitvā ṭhito, tenāha – ‘‘sabbarasaṃ dhammaraso jinātī’’ti (dha. pa. 354). Na ca kāhāmi visena santhavanti evarūpaṃ rasuttamaṃ [Pg.265] dhammarasaṃ pivitvā ṭhito visena visasadisena visarasena santhavaṃ saṃsaggaṃ na karissāmi, tathākaraṇassa kāraṇaṃ natthīti attho.

Herein, I have no need of this means: I have no need for this material gain, for the taste of material requisites, by which you, wishing to satisfy me, say, “We will provide.” The meaning is: I have no use for this; since “contentment is the highest happiness,” I maintain myself with whatever simple requisites I get. Now, showing the main reason for this lack of need, he says: happy, satisfied by the taste of the Dhamma. The meaning is: satisfied, gratified, happy, and well-content with the supreme happiness by the taste of the thirty-seven things pertaining to enlightenment and by the taste of the ninefold supramundane Dhamma. Having drunk the supreme, highest taste means: he abides having drunk the aforesaid taste of the Dhamma, which is the foremost, the best, and therefore the highest of all tastes. Thus it is said: “The taste of the Dhamma surpasses all tastes” (Dhp 354). I will not make an intimacy with poison means: abiding having drunk such a supreme taste, the taste of the Dhamma, I will not make an intimacy or an association with poison—that is, with the taste of poison, which is like poison—for there is no reason to do so. This is the meaning.

Bandhurattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verse of the Elder Bandhura is finished.

4. Khitakattheragāthāvaṇṇanā

4. The Commentary on the Verse of the Elder Khitaka

Lahuko vata me kāyoti āyasmato khitakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto padumuttarassa bhagavato kāle yakkhasenāpati hutvā nibbatto ekadivasaṃ yakkhasamāgame nisinno satthāraṃ aññatarasmiṃ rukkhamūle nisinnaṃ disvā upasaṅkamitvā satthāraṃ vanditvā ekamantaṃ nisīdi. Tassa satthā dhammaṃ desesi. So dhammaṃ sutvā uḷāraṃ pītisomanassaṃ pavedento apphoṭento uṭṭhahitvā satthāraṃ vanditvā padakkhiṇaṃ katvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti, khitakotissa nāmaṃ ahosi. So viññutaṃ patto mahāmoggallānattherassa mahiddhikabhāvaṃ sutvā ‘‘iddhimā bhavissāmī’’ti pubbahetunā codiyamāno pabbajitvā bhagavato santike kammaṭṭhānaṃ gahetvā samathavipassanāsu kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.17.1-6) –

“Light indeed is my body”—this is the verse of the Venerable Khitaka. What is its origin? This elder, too, having made his aspiration under previous Buddhas and accumulating merits in various existences, was reborn as a general of the yakkhas in the time of the Blessed One Padumuttara. One day, while seated in a gathering of yakkhas, he saw the Teacher seated at the foot of a certain tree. He approached the Teacher, paid homage to him, and sat down to one side. The Teacher taught him the Dhamma. Having heard the Dhamma, expressing his lofty joy and gladness, he clapped his hands, rose, paid homage to the Teacher, circumambulated him respectfully, and departed. Through that meritorious deed, he wandered among devas and humans and in this Buddha-era was reborn in a brahmin family in Sāvatthī; his name was Khitaka. When he came of age, he heard of the great psychic power of the Venerable Mahāmoggallāna and, impelled by a past cause, he thought, “I will become one with psychic power.” He went forth, and having received a meditation subject from the Blessed One, he worked at serenity and insight and before long became a possessor of the six direct knowledges. Thus it was said in the Apadāna:

‘‘Padumo nāma nāmena, dvipadindo narāsabho;

Pavanā abhinikkhamma, dhammaṃ deseti cakkhumā.

“The one named Paduma, leader of bipeds, bull among men, the One with Vision, has come forth from the forest and teaches the Dhamma.

‘‘Yakkhānaṃ samayo āsi, avidūre mahesino;

Yena kiccena sampattā, ajjhāpekkhiṃsu tāvade.

“An assembly of yakkhas took place not far from the Great Sage. For whatever purpose they had arrived, they then looked on expectantly.

‘‘Buddhassa giramaññāya, amatassa ca desanaṃ;

Pasannacitto sumano, apphoṭetvā upaṭṭhahiṃ.

“Discerning the Buddha’s utterance and his teaching of the Deathless, with confident and gladdened mind, I clapped my hands and attended on him.

‘‘Suciṇṇassa phalaṃ passa, upaṭṭhānassa satthuno;

Tiṃsakappasahassesu, duggatiṃ nupapajjahaṃ.

“Behold the fruit of my good deed, of my attendance on the Teacher: for thirty thousand eons I was not reborn in a bad destination.

‘‘Ūnatiṃse [Pg.266] kappasate, samalaṅkatanāmako;

Sattaratanasampanno, cakkavattī mahabbalo.

“Twenty-nine hundred eons ago, I was a wheel-turning monarch of great power named Samalaṅkata, endowed with the seven treasures.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā savisesaṃ iddhīsu vasībhāvena anekavihitaṃ iddhividhaṃ paccanubhonto iddhipāṭihāriyena anusāsanīpāṭihāriyena ca sattānaṃ anuggahaṃ karonto viharati. So bhikkhūhi, ‘‘kathaṃ tvaṃ, āvuso, iddhi vaḷañjesī’’ti puṭṭho tamatthaṃ ācikkhanto –

Having attained arahantship, he dwelled benefiting beings by means of the miracle of psychic power and the miracle of instruction, experiencing various kinds of psychic power through his special mastery over them. When he was asked by the bhikkhus, “Friend, how do you exercise psychic power?” he explained the matter thus:

104.

104.

‘‘Lahuko vata me kāyo, phuṭṭho ca pītisukhena vipulena;

Tūlamiva eritaṃ mālutena, pilavatīva me kāyo’’ti. –

“Light indeed is my body, and it is suffused with abundant rapture and happiness. Like a cotton tuft tossed by the wind, my body seems to float.”

Gāthaṃ abhāsi. ‘‘Udānavasenā’’tipi vadantiyeva.

He spoke this verse. It is also said that it was an inspired utterance.

Tattha lahuko vata me kāyoti nīvaraṇādivikkhambhanena cuddasavidhena cittaparidamanena caturiddhipādakabhāvanāya suṭṭhu ciṇṇavasībhāvena ca me rūpakāyo sallahuko vata, yena dandhaṃ mahābhūtapaccayampi nāma imaṃ karajakāyaṃ cittavasena pariṇāmemīti adhippāyo. Phuṭṭho ca pītisukhena vipulenāti sabbatthakameva pharantena mahatā uḷārena pītisahitena sukhena phuṭṭho ca me kāyoti yojanā. Idañca yathā kāyo lahuko ahosi, taṃ dassanatthaṃ vuttaṃ. Sukhasaññokkamanena hi saddhiṃyeva lahusaññokkamanaṃ hoti. Sukhassa pharaṇañcettha taṃsamuṭṭhānarūpavasena daṭṭhabbaṃ kathaṃ pana catutthajjhānasamaṅgino pītisukhapharaṇaṃ, samatikkantapītisukhañhi tanti ce? Saccametaṃ, idaṃ pana na catutthajjhānalakkhaṇavasena vuttaṃ, atha kho pubbabhāgavasena. ‘‘Pītisukhenā’’ti pana pītisahitasadisena sukhena, upekkhā hi idha santasabhāvatāya ñāṇavisesayogato ca sukhanti adhippetaṃ. Tathā hi vuttaṃ ‘‘sukhasaññañca lahusaññañca okkamatī’’ti (paṭi. ma. 1.101). Pādakajjhānārammaṇena rūpakāyārammaṇena vā iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamati pavisati phusati sampāpuṇātīti [Pg.267] ayampi tattha attho. Tathā cāha aṭṭhakathāyaṃ (paṭi. ma. aṭṭha. 2.3.12) – ‘‘sukhasaññā nāma upekkhāsampayuttā saññā. Upekkhā hi santaṃ sukhanti vuttaṃ sāyeva saññā nīvaraṇehi ceva vitakkādipaccanīkehi ca vimuttattā lahusaññātipi veditabbā. Taṃ okkantassa panassa karajakāyopi tūlapicu viya sallahuko hoti. So evaṃ vātakkhittatūlapicuno viya sallahukena dissamānena kāyena brahmalokaṃ gacchatī’’ti. Tenāha ‘‘tūlamiva eritaṃ mālutena, pilavatīva me kāyo’’ti. Tassattho – yadāhaṃ brahmalokaṃ aññaṃ vā iddhiyā gantukāmo homi, tadā mālutena vāyunā eritaṃ cittaṃ tūlapicu viya ākāsaṃ laṅghantoyeva me kāyo hotīti.

Herein, ‘light indeed is my body’: the meaning is that through the suppression of the hindrances and so on, through the fourteenfold taming of the mind, and through the well-practiced cultivation of the four bases for psychic power and the mastery over them, my form-body has become very light. By this, even this foul body, which is conditioned by the great elements, I can transform by the power of the mind. ‘And it is suffused with abundant rapture and happiness’: the construction is that my body is suffused with great, lofty happiness accompanied by rapture, which pervades it entirely. This is said to show how the body became light, for the entering upon the perception of lightness occurs together with the entering upon the perception of happiness. Here, the suffusion with happiness should be seen in terms of the form produced from it. But how can there be a suffusion with rapture and happiness for one who is in the fourth jhāna, since rapture and happiness have been transcended? That is true. But this is not spoken of in terms of the characteristics of the fourth jhāna, but in terms of the preliminary stage. ‘With rapture and happiness’: this means with a happiness that is similar to that accompanied by rapture, for here equanimity is intended as happiness because of its peaceful nature and its connection with special knowledge. For thus it is said: “He enters upon the perception of happiness and the perception of lightness” (Paṭi I 101). Another meaning here is that he enters upon, touches, and attains the perception of happiness and the perception of lightness that are co-nascent with the mind of psychic power, which has either the base jhāna or the form-body as its object. Thus it is said in the commentary (Paṭi-a II 365): “The perception of happiness is the perception associated with equanimity. For equanimity is called ‘peaceful happiness.’ That same perception, because it is liberated from the hindrances and from opposing factors such as thought, should be known as the perception of lightness. For one who has entered upon it, even this foul body becomes as light as a cotton tuft. With a body that appears as light as a cotton tuft tossed by the wind, he goes to the Brahmā world.” Therefore he said: ‘Like a cotton tuft tossed by the wind, my body seems to float.’ The meaning is: When I wish to go to the Brahmā world or elsewhere by means of psychic power, then my body becomes one that leaps into the sky just like a cotton tuft tossed by the wind.

Khitakattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Khitaka is finished.

5. Malitavambhattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Malitavambha

Ukkaṇṭhitoti āyasmato malitavambhattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle himavantato avidūre aññatarasmiṃ jātassare sakuṇo hutvā nibbatti, padumuttaro bhagavā taṃ anuggaṇhanto tattha gantvā jātassaratīre caṅkamati. Sakuṇo bhagavantaṃ disvā pasannamānaso sare kumudāni gahetvā bhagavantaṃ pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kurukacchanagare aññatarassa brāhmaṇassa putto hutvā nibbatti, malitavambhotissa nāmaṃ ahosi. So viññutaṃ patto pacchābhūmahātheraṃ upasaṅkamitvā tassa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto viharati. Tassa ca ayaṃ sabhāvo, yattha bhojanasappāyo dullabho, itare sulabhā, tato na pakkamati. Yattha pana bhojanasappāyo sulabho, itare dullabhā, tattha na vasati pakkamateva. Evaṃ viharanto ca hetusampannatāya mahāpurisajātikatāya ca nacirasseva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.51-57) –

“Restless” is a verse of the Venerable Malitavambha. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was reborn as a bird in a certain lake not far from the Himalayas. The Blessed One Padumuttara, wishing to favor him, went there and walked on the bank of the lake. Seeing the Blessed One, the bird, with a confident mind, took water lilies from the lake and honored the Blessed One. Through that meritorious deed, wandering among devas and humans, in this Buddha-era he was reborn as the son of a certain brahmin in the city of Kurukaccha. His name was Malitavambha. Having attained understanding, he approached the Great Elder Pacchābhū, listened to the Dhamma in his presence, and, having gained faith, went forth. He dwelt practicing insight meditation. And this was his nature: where suitable food was difficult to obtain but the other requisites were easy to obtain, he would not depart from there; but where suitable food was easy to obtain but the other requisites were difficult, he would not stay but would depart. Dwelling thus, because he was endowed with the right conditions and was of the lineage of a great man, before long he developed insight and attained arahantship. Therefore it was said in the Apadāna:

‘‘Himavantassāvidūre[Pg.268], mahājātassaro ahu;

Padumuppalasañchanno, puṇḍarīkasamotthaṭo.

“Not far from the Himalayas, there was a great lake, covered with lotuses and water lilies, and abounding with white lotuses.

‘‘Kukuttho nāma nāmena, tatthāsiṃ sakuṇo tadā;

Sīlavā buddhisampanno, puññāpuññesu kovido.

“Kukuttha was my name; I was a bird there then, virtuous, endowed with wisdom, skilled in merit and demerit.

‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;

Jātassarassāvidūre, sañcarittha mahāmuni.

“Padumuttara, knower of worlds, recipient of offerings, the great sage, wandered not far from the lake.

‘‘Jalajaṃ kumudaṃ chetvā, upanesiṃ mahesino;

Mama saṅkappamaññāya, paṭiggahi mahāmuni.

“Having plucked a water-born water lily, I offered it to the great seer; understanding my intention, the great sage accepted it.

‘‘Tañca dānaṃ daditvāna, sukkamūlena codito;

Kappānaṃ satasahassaṃ, duggatiṃ nupapajjahaṃ.

“Having given that gift, urged on by a wholesome root, for a hundred thousand eons I was not reborn in a bad destination.

‘‘Soḷaseto kappasate, āsuṃ varuṇanāmakā;

Aṭṭha ete janādhipā, cakkavattī mahabbalā.

“Sixteen hundred eons ago, there were eight rulers of men named Varuṇa, mighty wheel-turning monarchs.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā udānento –

But having attained Arahantship, reflecting on his own practice, he uttered this inspired utterance:

105.

105.

‘‘Ukkaṇṭhitopi na vase, ramamānopi pakkame;

Na tvevānatthasaṃhitaṃ, vase vāsaṃ vicakkhaṇo’’ti. – gāthaṃ abhāsi;

“Though dissatisfied, one should not stay; though delighting, one should depart. The discerning person should not take up a dwelling connected with what is unbeneficial.” – he spoke this verse.

Tattha ukkaṇṭhitopi na vaseti yasmiṃ āvāse vasantassa me bhojanasappāyālābhena adhikusalesu dhammesu ukkaṇṭhā anabhirati uppajjati, tattha ukkaṇṭhitopi vasāmiyeva itarasappāyalābhena na pakkame na pakkamāmi. Na vaseti ettha na-kārenapi pakkametipadaṃ sambandhitabbaṃ. Ramamānopi pakkameti yasmiṃ pana āvāse vasantassa me paccayavekallābhāvena natthi ukkaṇṭhā, aññadatthu abhiramāmi, evaṃ abhiramamānopi avasesasappāyālābhena tato pakkame, na vaseyyaṃ. Evaṃ paṭipajjantovāhaṃ nacirasseva sakatthaṃ paccupādinti. Ayañcettha attapaṭipattipaccavekkhaṇāyaṃ yojanā. Parassa ovādadāne pana vaseyya na pakkameyyāti vidhānavasena [Pg.269] yojetabbaṃ. Na tvevānatthasaṃhitaṃ, vase vāsaṃ vicakkhaṇoti yasmiṃ āvāse paccayā sulabhā, samaṇadhammo na pāripūriṃ gacchati, yasmiñca āvāse paccayā dullabhā, samaṇadhammopi pāripūriṃ na gacchati, evarūpo āvāso idha anatthasaṃhito nāma avaḍḍhisahitoti katvā. Evarūpaṃ vāsaṃ vicakkhaṇo viññujātiko sakatthaṃ paripūretukāmo natveva vaseyya. Yattha pana pañcaṅgasamannāgato āvāso labbhati, sattapi sappāyā labbhanti, tattheva vaseyyāti attho.

Therein, Though dissatisfied, one should not stay: this refers to a dwelling where, while I was residing, dissatisfaction and non-delight arose in me regarding higher wholesome states due to not obtaining suitable food. [My wrong tendency was:] 'Though dissatisfied, I will stay, since I get other suitable things; I will not depart.' The negative in should not stay implies that one should depart. Though delighting, one should depart: this refers to a dwelling where, while I was residing, there was no dissatisfaction on account of not lacking requisites—on the contrary, I was delighting—but even while so delighting, if the other suitable conditions were not obtained, I should depart from there, I should not stay. It was by practicing thus that I quickly attained my own goal. This is the application here in reviewing one's own practice. But when giving advice to another, it should be applied in a prescriptive sense: 'One should stay, one should not depart' [where conditions are suitable]. The discerning person should not take up a dwelling connected with what is unbeneficial: this means a dwelling where requisites are easy to obtain but the ascetic’s duties are not fulfilled, or a dwelling where requisites are hard to obtain and the ascetic’s duties are also not fulfilled. Such a dwelling is here called 'connected with what is unbeneficial,' that is, 'connected with decline.' A discerning person, one who is wise, wishing to fulfill their own goal, should certainly not dwell in such a residence. But where a dwelling endowed with the five factors is found, and the seven kinds of suitability are also obtained, one should dwell right there—this is the meaning.

Malitavambhattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Malitavambha is finished.

6. Suhemantattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Suhemanta

Sataliṅgassa atthassāti āyasmato suhemantattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito dvānavute kappe tissassa bhagavato kāle vanacaro hutvā vane vasati, taṃ anuggahituṃ bhagavā araññaṃ pavisitvā tassa āsanne ṭhāne aññatarasmiṃ rukkhamūle nisīdi. So bhagavantaṃ disvā pasannacitto sugandhāni punnāgapupphāni ocinitvā bhagavantaṃ pūjesi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde pāriyantadese vibhavasampannassa brāhmaṇassa putto hutvā nibbatti, suhemantotissa nāmaṃ ahosi. So viññutaṃ patto saṅkassanagare migadāye viharantaṃ bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā tepiṭako hutvā vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño paṭisambhidāpatto ahosi. Tena vuttaṃ apadāne (apa. thera 1.16.46-50) –

“Of the meaning with a hundred signs…” is a verse of the Venerable Suhemanta. What is its origin? This one, too, having made his aspiration under former Buddhas and accumulating in various existences merit that serves as a basis for liberation, ninety-two eons ago, in the time of the Blessed One Tissa, was a forest-dweller living in the woods. To favor him, the Blessed One entered the forest and sat at the foot of a certain tree near him. Seeing the Blessed One, with a confident mind he gathered fragrant punnāga flowers and honored the Blessed One. By that meritorious deed, he was reborn in a deva world, and thereafter, having repeatedly performed meritorious deeds while wandering among devas and humans, in this Buddha-era he was reborn as the son of a wealthy brahmin in a border region. His name was Suhemanta. Having reached maturity, he approached the Blessed One dwelling in the Deer Park at Saṅkassa, listened to the Dhamma, and, having gained faith, went forth. He became a master of the Tipiṭaka, established insight, and before long attained the six direct knowledges and the analytical knowledges. Thus it was said in the Apadāna (apa. thera 1.16.46-50):

‘‘Kānanaṃ vanamogayha, vasāmi luddako ahaṃ;

Punnāgaṃ pupphitaṃ disvā, buddhaseṭṭhaṃ anussariṃ.

“Having entered the forest grove, I lived as a hunter; seeing a punnāga tree in bloom, I recollected the Supreme Buddha.”

‘‘Taṃ [Pg.270] pupphaṃ ocinitvāna, sugandhaṃ gandhitaṃ subhaṃ;

Thūpaṃ karitvā puline, buddhassa abhiropayiṃ.

“Having plucked that flower—fragrant, scented, and beautiful—I made a stūpa on a sandbank and offered it to the Buddha.”

‘‘Dvenavute ito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-two eons ago, when I honored him with that flower, I have known no bad destination: this is the fruit of worshiping the Buddha.”

‘‘Ekamhi navute kappe, eko āsiṃ tamonudo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Ninety-one eons ago, I was a dispeller of darkness, endowed with the seven treasures, a wheel-turning monarch of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up … the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā evaṃ cintesi – ‘‘mayā kho yaṃ sāvakena pattabbaṃ, taṃ anuppattaṃ, yaṃnūnāhaṃ idāni bhikkhūnaṃ anuggahaṃ kareyya’’nti. Evaṃ cintetvā pabhinnapaṭisambhidatāya akilāsutāya ca attano santikaṃ upagate bhikkhū yathārahaṃ ovadanto anusāsanto kaṅkhaṃ chindanto dhammaṃ kathento kammaṭṭhānaṃ niggumbaṃ nijjaṭaṃ katvā ācikkhanto viharati. Athekadivasaṃ attano santikaṃ upagatānaṃ bhikkhūnaṃ viññūnañca puggalānaṃ visesaṃ ācikkhanto –

But having attained arahantship, he reflected thus: “Whatever is to be attained by a disciple has been attained by me. Now, let me help the bhikkhus.” Having reflected thus, because of his attainment of the analytical knowledges and his tirelessness, he dwelt instructing and advising the bhikkhus who came to him as was fit, cutting off their doubts, teaching the Dhamma, and explaining the meditation subject, making it clear and disentangled. Then one day, while explaining the distinction to the wise persons and bhikkhus who had come to him,

106.

106.

‘‘Sataliṅgassa atthassa, satalakkhaṇadhārino;

Ekaṅgadassī dummedho, satadassī ca paṇḍito’’ti. – gāthaṃ abhāsi;

“Of a meaning that has a hundred signs, that bears a hundred characteristics, the fool sees only one aspect, but the wise person sees a hundred.” – he spoke this verse.

Tattha sataliṅgassāti līnamatthaṃ gamentīti liṅgāni, atthesu saddassa pavattinimittāni, tāni pana sataṃ anekāni liṅgāni etassāti sataliṅgo. Anekattho hi idha satasaddo, ‘‘sataṃ sahassa’’ntiādīsu viya na saṅkhyāvisesattho tassa sataliṅgassa. Atthassāti ñeyyassa, ñeyyañhi ñāṇena araṇīyato ‘‘attho’’ti vuccati. So ca ekopi anekaliṅgo, yathā ‘‘sakko purindado maghavā’’ti, ‘‘paññā vijjā medhā ñāṇa’’nti ca. Yena liṅgena pavattinimittena tāvatiṃsādhipatimhi indasaddo pavatto, na tena tattha sakkādisaddā pavattā, atha kho aññena. Tathā yena sammādiṭṭhimhi paññāsaddo pavatto, na tena vijjādisaddā. Tena vuttaṃ ‘‘sataliṅgassa atthassā’’ti.

Therein, of one with a hundred signs: 'signs' (liṅgāni) are so called because they make a hidden meaning understood; they are the grounds for the application of a word to its meanings. One for whom there are a hundred, that is, many, signs is 'one with a hundred signs' (sataliṅgo). For here the word 'hundred' (sata) means 'many,' as in such phrases as 'a hundred thousand'; it does not mean a specific number. Of the meaning: of the knowable. The knowable is called 'meaning' (attha) because it is to be approached by knowledge. And that meaning, though one, has many signs, as for example, 'Sakka, Purindada, Maghavā,' and 'wisdom (paññā), true knowledge (vijjā), intelligence (medhā), knowledge (ñāṇa).' The sign by which the word 'Inda' is applied to the lord of the Tāvatiṃsa devas is not the one by which the words 'Sakka,' etc., are applied to him; rather, they are applied by another. Similarly, the sign by which the word 'wisdom' is applied in the case of right view is not the one by which the words 'true knowledge,' etc., are applied. Therefore it was said, of the meaning with a hundred signs.

Satalakkhaṇadhārinoti [Pg.271] anekalakkhaṇavato. Lakkhīyati etenāti lakkhaṇaṃ, paccayabhāvino atthassa attano phalaṃ paṭicca paccayabhāvo, tena hi so ayaṃ imassa kāraṇanti lakkhīyati. So ca ekasseva atthassa anekappabhedo upalabbhati, tenāha ‘‘satalakkhaṇadhārino’’ti. Atha vā lakkhīyantīti lakkhaṇāni, tassa tassa atthassa saṅkhatatādayo pakāravisesā te pana atthato avatthāvisesā veditabbā. Te ca pana tesaṃ aniccatādisāmaññalakkhaṇaṃ liṅgenti ñāpentīti ‘‘liṅgānī’’ti ca vuccanti. Tassime ākārā, yasmā ekassāpi atthassa aneke upalabbhanti. Tena vuttaṃ ‘‘sataliṅgassa atthassa, satalakkhaṇadhārino’’ti. Tenāha āyasmā dhammasenāpati – ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5).

'Satalakkhaṇadhārinoti' means 'possessing many characteristics.' 'Lakkhaṇa' (characteristic) is that by which something is marked—its being a cause in relation to its own effect. For by this, one discerns, 'This is the cause of that.' And this characteristic is found in many varieties for a single phenomenon, hence it is said, 'possessing a hundred characteristics.' Alternatively, 'lakkhaṇāni' (characteristics) are what is marked: the particular modes of each phenomenon, such as its being conditioned, etc., though these should be understood as particular states, not different in substance. And these, by indicating the universal characteristics such as impermanence, etc., are also called 'liṅgāni' (signs). These are its aspects, since many are found even for a single phenomenon. Therefore it was said, 'of a meaning with a hundred signs, possessing a hundred characteristics.' Therefore, the Venerable General of the Dhamma said: 'All phenomena, in all their aspects, come within the range of the Blessed Buddha’s knowledge' (Mahāni. 156; Cūḷani. Mogharājamāṇavapucchāniddesa 85; Paṭi. Ma. 3.5).

Ekaṅgadassī dummedhoti evaṃ anekaliṅge anekalakkhaṇe atthe yo tattha ekaṅgadassī aputhupaññatāya ekaliṅgamattaṃ ekalakkhaṇamattañca disvā attanā diṭṭhameva ‘‘idameva sacca’’nti abhinivissa ‘‘moghamañña’’nti itaraṃ paṭikkhipati, hatthidassanakaandho viya ekaṅgagāhī dummedho duppañño tattha vijjamānānaṃyeva pakāravisesānaṃ ajānanato micchā abhinivisanato ca. Satadassī ca paṇḍitoti paṇḍito pana tattha vijjamāne anekepi pakāre attano paññācakkhunā sabbaso passati. Yo vā tattha labbhamāne aneke paññācakkhunā attanāpi passati, aññesampi dasseti pakāseti, so paṇḍito vicakkhaṇo atthesu kusalo nāmāti. Evaṃ thero ukkaṃsagataṃ attano paṭisambhidāsampattiṃ bhikkhūnaṃ vibhāvesi.

The one-sided seer is foolish—so in a matter with many signs and many characteristics, one who, due to limited wisdom, sees only a single sign and a single characteristic, clings to what he himself has seen, thinking, 'This alone is true,' and rejects the other as vain—like the blind men who saw the elephant, he is one-sided, foolish, unwise, due to not knowing the various modes present there and clinging wrongly. The hundred-sided seer is wise—but the wise one, with the eye of wisdom, sees all the various modes present there completely. Or one who, with the eye of wisdom, sees for himself the many aspects attainable there and also shows and makes them clear to others—he is called wise, discerning, skilled in matters. Thus, the elder revealed to the monks his own supreme attainment of the analytical knowledges.

Suhemantattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Suhemanta is concluded.

7. Dhammasavattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Dhammasava

Pabbajiṃ [Pg.272] tulayitvānāti āyasmato dhammasavattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle suvaccho nāma brāhmaṇo hutvā tiṇṇaṃ vedānaṃ pāragū gharāvāse dosaṃ disvā tāpasapabbajjaṃ pabbajitvā araññāyatane pabbatantare assamaṃ kāretvā bahūhi tāpasehi saddhiṃ vasi. Athassa kusalabījaṃ ropetukāmo padumuttaro bhagavā assamasamīpe ākāse ṭhatvā iddhipāṭihāriyaṃ dassesi. So taṃ disvā pasannamānaso pūjetukāmo nāgapupphāni ocināpesi. Satthā, ‘‘alaṃ imassa tāpasassa ettakaṃ kusalabīja’’nti pakkāmi. So pupphāni gahetvā satthu gamanamaggaṃ okiritvā cittaṃ pasādento añjaliṃ paggayha aṭṭhāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe brāhmaṇakule nibbattitvā dhammasavoti laddhanāmo viññutaṃ patto hetusampattiyā codiyamāno gharāvāse ādīnavaṃ pabbajjāya ānisaṃsañca disvā dakkhiṇāgirismiṃ viharantaṃ bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.39-45) –

The verse 'Having weighed, I went forth' is by the Venerable Dhammasava. What is its origin? It is said that in the time of the Blessed One Padumuttara, this one was a brahmin named Suvaccho, who was proficient in the three Vedas. Seeing the faults in household life, he took up the ascetic life and, having had a hermitage built in the mountain interior in the wilderness, lived together with many ascetics. Then, desiring to plant a seed of merit in him, the Blessed One Padumuttara stood in the sky near the hermitage and displayed a miracle of psychic power. Seeing this, with a joyful mind, he wished to honor him and had nāga flowers picked. The Teacher, thinking, 'This much seed of merit is enough for this ascetic,' departed. Taking the flowers, the ascetic scattered them along the path where the Teacher had walked, and making his mind serene, he stood with his hands raised in reverence. Through that meritorious deed, he was reborn in the heavenly realm. Wandering from one happy existence to another, he was reborn in a brahmin family in the Magadha country during this Buddha’s Dispensation. Named Dhammasava, he attained maturity and, urged by favorable conditions, saw the drawbacks of household life and the benefits of going forth. Approaching the Blessed One dwelling in Dakkhiṇāgiri, he heard the Dhamma, gained faith, and went forth. Doing the work of insight meditation, he soon attained arahantship. Therefore, it is said in the Apadāna:

‘‘Suvaccho nāma nāmena, brāhmaṇo mantapāragū;

Purakkhato sasissehi, vasate pabbatantare.

“Named Suvaccha, a brahmin proficient in mantras, honored by his disciples, he dwells in the mountain interior.”

‘‘Padumuttaro nāma jino, āhutīnaṃ paṭiggaho;

Mamuddharitukāmo so, āgacchi mama santikaṃ.

“The Conqueror named Padumuttara, the recipient of offerings, wishing to uplift me, came into my presence.”

‘‘Vehāsamhi caṅkamati, dhūpāyati jalate tathā;

Hāsaṃ mamaṃ viditvāna, pakkāmi pācināmukho.

“He walks in the sky, emits smoke and blazes forth; knowing my delight, he departed facing east.”

‘‘Tañca acchariyaṃ disvā, abbhutaṃ lomahaṃsanaṃ;

Nāgapupphaṃ gahetvāna, gatamaggamhi okiriṃ.

“Having seen that amazing, wonderful, and hair-raising sight, taking nāga flowers, I scattered them on the path he had gone.”

‘‘Satasahassito kappe, yaṃ pupphaṃ okiriṃ ahaṃ;

Tena cittappasādena, duggatiṃ nupapajjahaṃ.

“A hundred thousand aeons ago, I scattered those flowers; by that joyful confidence of mind, I was not reborn in a bad destination.”

‘‘Ekatiṃse [Pg.273] kappasate, rājā āsi mahāraho;

Sattaratanasampanno, cakkavattī mahabbalo.

“Thirty-one hundred aeons ago, I was a king of great worth, endowed with the seven treasures, a mighty wheel-turning monarch.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s Dispensation has been fulfilled.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā somanassappatto udānavasena –

Having attained arahantship, reflecting on his own practice, filled with gladness, he uttered this inspired utterance:

107.

107.

‘‘Pabbajiṃ tulayitvāna, agārasmānagāriyaṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. – gāthaṃ abhāsi;

“Having weighed it, I went forth from the home to the homeless life; the three knowledges have been attained, the Buddha’s Dispensation has been fulfilled.” – he spoke this verse.

Tattha pabbajiṃ tulayitvānāti ‘‘sambādho gharāvāso rajāpatho’’tiādinā (dī. ni. 1.191; ma. ni. 2.10; saṃ. ni. 2.154) gharāvāse, ‘‘appassādā kāmā bahudukkhā bahupāyāsā’’tiādinā (pāci. 417; ma. ni. 1.177) kāmesu ādīnavaṃ tappaṭipakkhato nekkhamme ca ānisaṃsaṃ tulabhūtāya paññāya vicāretvā vīmaṃsitvāti attho. Sesaṃ heṭṭhā vuttanayameva. Idameva ca therassa aññābyākaraṇaṃ ahosīti.

Herein, 'having weighed, I went forth' means having considered and investigated with wisdom like a balance the household life as 'confined, a path of dust,' and so on, and the drawbacks in sensual pleasures as 'of little enjoyment, much suffering, much despair,' and so on, and, conversely, the benefits of renunciation—such is the meaning. The rest is as stated before. And this was the Elder’s declaration of final knowledge.

Dhammasavattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Dhammasava is concluded.

8. Dhammasavapituttheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Dhammasava’s Father

Sa vīsavassasatikoti āyasmato dhammasavapituttherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro buddhasuññe loke kulagehe nibbattitvā viññutaṃ patto bhūtagaṇe nāma pabbate viharantaṃ paccekasambuddhaṃ disvā pasannamānaso tiṇasūlapupphehi pūjaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe brāhmaṇakule nibbattitvā viññutaṃ patto dārapariggahaṃ katvā dhammasavaṃ nāma puttaṃ labhitvā tasmiṃ pabbajite sayampi vīsavassasatiko hutvā, ‘‘mama putto tāva taruṇo pabbaji[Pg.274], atha kasmā nāhaṃ pabbajissāmī’’ti sañjātasaṃvego satthu santikaṃ gantvā dhammaṃ sutvā pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.16.35-38) –

The verse beginning 'Being one hundred and twenty years old' is by the Venerable Elder Dhammasava’s Father. What is its origin? This one, too, having made his aspiration under past Buddhas, was reborn in a good family during a time when the world was empty of Buddhas. Having attained maturity, he saw a Paccekabuddha dwelling on a mountain named Bhūtagaṇa and, with a joyful mind, made an offering with grass-blade flowers. Through that meritorious deed, he was reborn in the heavenly realm. Wandering repeatedly in happy destinations, he was reborn in a brahmin family in the Magadha country during this Buddha’s Dispensation. Having attained maturity, he took a wife and fathered a son named Dhammasava. When his son went forth, he himself, being one hundred and twenty years old, thought, “My son has gone forth while still young—why should I not go forth?” Stirred by urgency, he went to the Teacher, heard the Dhamma, and went forth. Establishing insight, he soon realized arahantship. Thus it is said in the Apadāna:

‘‘Himavantassāvidūre, bhūtagaṇo nāma pabbato;

Vasateko jino tattha, sayambhū lokanissaṭo.

“Not far from the Himalayas, there is a mountain named Bhūtagaṇa; there dwells a single Victor, self-enlightened, detached from the world.”

‘‘Tiṇasūlaṃ gahetvāna, buddhassa abhiropayiṃ;

Ekūnasatasahassaṃ, kappaṃ na vinipātiko.

“Taking a blade of grass, I offered it to the Buddha; for ninety-nine thousand aeons, I did not fall into a state of woe.”

‘‘Ito ekādase kappe, ekosiṃ dharaṇīruho;

Sattaratanasampanno, cakkavattī mahabbalo.

“Eleven aeons ago, I was a single monarch, endowed with the seven treasures, a mighty wheel-turning king.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s Dispensation has been fulfilled.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā sañjātasomanasso udānento –

Having attained arahantship, reflecting on his own practice, and with joy arisen, he uttered this inspired utterance:

108.

108.

‘‘Sa vīsavassasatiko, pabbajiṃ anagāriyaṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. – gāthaṃ abhāsi;

“Being one hundred and twenty years old, I went forth into homelessness; the three knowledges have been attained, the Buddha’s Dispensation has been fulfilled.” – thus he spoke the verse.

Tattha sa vīsavassasatikoti so vīsaṃvassasatiko, so ahaṃ jātiyā vīsādhikavassasatiko samāno. Pabbajinti pabbajjaṃ upagacchiṃ. Sesaṃ vuttanayameva. Idameva ca imassa therassa aññābyākaraṇaṃ ahosi.

Herein, 'sa vīsavassasatiko' means 'he, being one hundred and twenty years old'; that is, 'I, being one hundred and twenty years old by birth.' 'Pabbajiṃ' means 'I undertook the going forth.' The rest is as previously explained. And this was this Elder’s declaration of final knowledge.

Dhammasavapituttheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Dhammasava’s Father is concluded.

9. Saṅgharakkhitattheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Saṅgharakkhita

Na nūnāyaṃ paramahitānukampinoti āyasmato saṅgharakkhitattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito catunavute kappe kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ pabbatapāde vasante satta paccekasambuddhe [Pg.275] disvā pasannamānaso kadambapupphāni gahetvā pūjesi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ ibbhakule nibbatti, tassa saṅgharakkhitoti nāmaṃ ahosi. So viññutaṃ patto paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā aññataraṃ bhikkhuṃ sahāyaṃ katvā araññe viharati. Therassa vasanaṭṭhānato avidūre vanagumbe ekā migī vijāyitvā taruṇaṃ chāpaṃ rakkhantī chātajjhattāpi puttasinehena dūre gocarāya na gacchati, āsanne ca tiṇodakassa alābhena kilamati. Taṃ disvā thero, ‘‘aho vatāyaṃ loko taṇhābandhanabaddho mahādukkhaṃ anubhavati, na taṃ chindituṃ sakkotī’’ti saṃvegajāto tameva aṅkusaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.30-34) –

“Surely, this one, secluded, does not ponder the teaching of the supremely compassionate.” This is the verse of the Venerable Elder Saṅgharakkhita. What is its origin? This Elder, too, having performed deeds of merit under past Buddhas, accumulating merits in various existences, was reborn in a good family ninety-four aeons ago and attained maturity. One day, while dwelling at the foot of a mountain, he saw seven Paccekabuddhas and, with a joyful mind, took kadamba flowers and offered them. Through that meritorious deed, he was reborn in the deva world and, again and again performing deeds of merit, wandered only in happy destinations until, in this Buddha’s dispensation, he was born in a wealthy family in Sāvatthī. His name was Saṅgharakkhita. Having attained maturity and gained faith, he went forth, took a meditation subject, and lived in the forest with a monk as his companion. Not far from the Elder’s dwelling place, in a forest thicket, a doe gave birth and, protecting her young fawn, though afflicted by hunger, due to affection for her offspring, she did not go far to graze. And lacking grass and water nearby, she was afflicted. Seeing this, the Elder thought, “Alas, this world is bound by the bonds of craving, experiencing great suffering, and is unable to cut them.” Stirred by spiritual urgency, he made that very thing his goad, developed insight-meditation, and attained arahantship. Thus, it is said in the Apadāna (Apadāna, Thera 1.16.30–34):

‘‘Himavantassāvidūre, kukkuṭo nāma pabbato;

Tamhi pabbatapādamhi, satta buddhā vasanti te.

“Not far from the Himalayas, there is a mountain named Kukkuṭa. At the foot of that mountain, those seven Buddhas dwell.”

‘‘Kadambaṃ pupphitaṃ disvā, dīparājaṃva uggataṃ;

Ubho hatthehi paggayha, satta buddhe samokiriṃ.

“Seeing the kadamba tree in full bloom, like a king of lamps rising up, I raised both hands and scattered flowers over the seven Buddhas.”

‘‘Catunnavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-four aeons ago, I made that flower offering; I do not know of any bad destination—this is the fruit of worshipping a Buddha.”

‘‘Dvenavute ito kappe, sattāsuṃ pupphanāmakā;

Sattaratanasampannā, cakkavattī mahabbalā.

“Ninety-two aeons ago, there were seven named Puppha; endowed with the seven treasures, they were wheel-turning monarchs of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha's teaching has been done.”

Arahattaṃ pana patvā attano dutiyakaṃ bhikkhuṃ micchāvitakkabahulaṃ viharantaṃ ñatvā tameva migiṃ upamaṃ karitvā taṃ ovadanto –

Having attained arahantship, and knowing that his companion monk was dwelling with an abundance of wrong thoughts, he admonished him, using that very doe as a simile:

109.

109.

‘‘Na nūnāyaṃ paramahitānukampino, rahogato anuvigaṇeti sāsanaṃ;

Tathāhayaṃ viharati pākatindriyo, migī yathā taruṇajātikā vane’’ti. –

“Surely, this one, secluded, does not ponder the teaching of the supremely compassionate one. He dwells with senses unrestrained, just like a young doe in the forest.”

Gāthaṃ abhāsi.

He spoke the verse.

Tattha [Pg.276] na nūnāyanti na-iti paṭisedhe nipāto. Nūnāti parivitakke. Nūna ayanti padacchedo. Paramahitānukampinoti paramaṃ ativiya, paramena vā anuttarena hitena satte anukampanasīlassa bhagavato. Rahogatoti rahasi gato, suññāgāragato kāyavivekayuttoti attho. Anuvigaṇetīti ettha ‘‘na nūnā’’ti padadvayaṃ ānetvā sambandhitabbaṃ ‘‘nānuvigaṇeti nūnā’’ti, na cintesi maññe, ‘‘nānuyuñjatī’’ti takkemīti attho. Sāsananti paṭipattisāsanaṃ, catusaccakammaṭṭhānabhāvananti adhippāyo. Tathā hīti teneva kāraṇena, satthu sāsanassa ananuyuñjanato eva. Ayanti ayaṃ bhikkhu. Pākatindriyoti manacchaṭṭhānaṃ indriyānaṃ yathāsakaṃ visayesu vissajjanato sabhāvabhūtaindriyo, asaṃvutacakkhudvārādikoti attho. Yassa taṇhāsaṅgassa acchinnatāya so bhikkhu pākatindriyo viharati, tassa upamaṃ dassento ‘‘migī yathā taruṇajātikā vane’’ti āha. Yathā ayaṃ taruṇasabhāvā migī puttasnehassa acchinnatāya vane dukkhaṃ anubhavati, na taṃ ativattati, evamayampi bhikkhu saṅgassa acchinnatāya pākatindriyo viharanto vaṭṭadukkhaṃ nātivattatīti adhippāyo. ‘‘Taruṇavijātikā’’ti vā pāṭho. Abhinavappasutā bālavacchāti attho. Taṃ sutvā so bhikkhu sañjātasaṃvego vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ pāpuṇi.

Herein, 'na' is a particle of negation. 'Nūna' is for conjecture. The words should be split as 'nūna ayaṃ.' 'Paramahitānukampino' refers to the Blessed One, who by nature is compassionate towards beings with the highest, unsurpassed welfare. 'Rahogato' means gone to a secluded place, gone to an empty dwelling; the meaning is endowed with bodily solitude. Regarding 'anuvigaṇeti,' the two words 'na nūnā' should be brought forward and connected to it, meaning: 'he does not ponder, I suppose,' or 'he does not apply himself, I reckon.' 'Sāsana' refers to the teaching of practice, with the intention being the cultivation of the meditation subject of the Four Truths. 'Tathāhayaṃ' means for that very reason, due to not applying himself to the Teacher’s instruction. 'Ayaṃ' means this monk. 'Pākatindriyo' refers to one whose faculties—the six including the mind—are in their natural state, released toward their respective objects, meaning one with unrestrained sense-doors, such as the eye. To illustrate why that monk dwells with unrestrained faculties due to the uncut bond of craving, the simile is given: 'like a young doe in the forest.' The intention is: just as this doe of a young nature, because her affection for her offspring is uncut, experiences suffering in the forest and does not overcome it, so too this monk, because his attachment is uncut, dwells with unrestrained faculties and does not overcome the suffering of the cycle of rebirth. Alternatively, the reading may be 'taruṇavijātikā,' meaning one who has recently given birth to a young calf. Hearing this, that monk, stirred by spiritual urgency, developed insight-meditation, and before long attained arahantship.

Saṅgharakkhitattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verse of the Elder Saṅgharakkhita is concluded.

10. Usabhattheragāthāvaṇṇanā

10. The Commentary on the Verse of Elder Usabha

Nagā nagaggesu susaṃvirūḷhāti āyasmato usabhattherassa gāthā. Kā uppati? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni karonto ito ekatiṃse kappe sikhissa bhagavato kāle devaputto hutvā nibbatto ekadivasaṃ satthāraṃ disvā pasannamānaso dibbapupphehi pūjaṃ akāsi. Sā pupphapūjā sattāhaṃ pupphamaṇḍapākārena aṭṭhāsi. Devamanussānaṃ mahāsamāgamo ahosi. So [Pg.277] tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe ibbhakule nibbatti, tassa usabhoti nāmaṃ ahosi. So viññutaṃ patto jetavanapaṭiggahaṇe satthari laddhappasādo pabbajitvā katapubbakicco araññe pabbatapāde viharati. Tena ca samayena pāvusakālameghe abhippavuṭṭhe pabbatasikharesu rukkhagacchalatāya ghanapaṇṇasaṇḍino honti. Athekadivasaṃ thero leṇato nikkhamitvā taṃ vanarāmaṇeyyakaṃ pabbatarāmaṇeyyakañca disvā yonisomanasikāravasena ‘‘imepi nāma rukkhādayo acetanā utusampattiyā vaḍḍhiṃ pāpuṇanti, atha kasmā nāhaṃ utusappāyaṃ labhitvā guṇehi vaḍḍhiṃ pāpuṇissāmī’’ti cintento –

“The trees have grown well on the mountain peaks”—this is the verse of the Venerable Elder Usabha. What is its origin? This Elder, too, having performed meritorious deeds under previous Buddhas, accumulating in various existences merits that support liberation, was reborn as a deva thirty-one aeons ago, in the time of the Blessed One Sikhi. One day, seeing the Teacher, his mind was gladdened, and he made an offering with divine flowers. That flower offering remained for seven days in the form of a floral pavilion. There was a great gathering of devas and humans. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s dispensation, he was born into a wealthy family in the Kosala country. His name was Usabha. Having come of age, he gained faith in the Teacher at the dedication of Jetavana. Having gone forth and fulfilled his preliminary duties, he dwelt at the foot of a mountain in the forest. At that time, when the rainy-season clouds had poured down, the trees, shrubs, and creepers on the mountain peaks became dense with thick foliage. Then one day, the elder emerged from his cave and, seeing the beauty of the forest and the mountain, through wise attention he thought: “If even these trees and so on, though insentient, attain growth when the season is favorable, why then should I not, having obtained a suitable season, attain growth in virtues?”

110.

110.

‘‘Nagā nagaggesu susaṃvirūḷhā, udaggameghena navena sittā;

Vivekakāmassa araññasaññino, janeti bhiyyo usabhassa kalyata’’nti. –

“Trees well-grown on mountain peaks, watered by new rain from rising clouds, further increase the fitness of Usabha, who desires solitude and is percipient of the forest.”

Gāthaṃ abhāsi.

He uttered the verse.

Tattha nagāti rukkhā, ‘‘nāgā’’ti keci vadanti, nāgarukkhāti attho. Nagaggesūti pabbatasikharesu. Susaṃvirūḷhāti suṭṭhu samantato virūḷhamūlā hutvā parito upari ca sammadeva sañjātasākhaggapallavappasākhāti attho. Udaggameghena navena sittāti paṭhamuppannena uḷārena mahatā pāvusameghena abhippavuṭṭhā. Vivekakāmassāti kilesavivittaṃ cittavivekaṃ icchantassa, araññavāsena tāva kāyaviveko laddho, idāni upadhivivekādhigamassa nissayabhūto cittaviveko laddhabboti taṃ patthayamānassa, jāgariyaṃ anuyuñjantassāti attho, tenāha ‘‘araññasaññino’’ti. Araññavāso nāma satthārā vaṇṇito thomito. So ca kho yāvadeva samathavipassanābhāvanāpāripūriyā, tasmā sā mayā hatthagatā kātabbāti evaṃ araññagatasaññino nekkhammasaṅkappabahulassāti attho. Janetīti uppādenti, puthutte [Pg.278] hi idaṃ ekavacanaṃ. Keci pana ‘‘janentī’’ti paṭhanti. Bhiyyoti uparūpari. Usabhassāti attānameva paraṃ viya vadati. Kalyatanti kalyabhāvaṃ cittassa kammaññataṃ bhāvanāyogyataṃ. Svāyamattho heṭṭhā vuttoyeva. Evaṃ thero imaṃ gāthaṃ vadantoyeva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.25-29) –

There, ‘nagā’ means trees; some call them ‘nāgā,’ meaning nāga trees. ‘Nagaggesu’ refers to mountain peaks. ‘Susaṃvirūḷhā’ means well-grown all around, with roots spreading evenly and branches, twigs, and sub-branches properly produced all around and above. ‘Udaggameghena navena sittā’ means drenched by the first-arisen, vast, great rainy-season cloud, pouring down heavily. ‘Vivekakāmassa’ refers to one who desires the seclusion of mind, free from defilements. First, bodily seclusion is attained through forest dwelling; now, mental seclusion, which is the basis for the attainment of seclusion from the substrates of existence, should be achieved. Thus, it means one who is devoted to wakefulness, as stated: “perceiving the forest.” Forest dwelling is praised and commended by the Teacher, but only to the extent of perfecting serenity and insight meditation. Therefore, one should think, “I must achieve it.” Thus, it means one who perceives the forest and is inclined toward renunciation. ‘Janeti’ means it produces. Here, the singular form is used for generality, though some read it as ‘janenti’ (plural). ‘Bhiyyo’ means more and more. ‘Usabhassa’ refers to oneself, speaking as if of another. ‘Kalyataṃ’ means the state of readiness, the mind’s fitness, its suitability for meditation. This meaning has been stated above. Thus, while reciting this verse, the elder, having diligently aroused insight, attained arahantship. Therefore, it is said in the Apadāna (Ap. Th. 1.16.25–29):

‘‘Devaputto ahaṃ santo, pūjayiṃ sikhināyakaṃ;

Mandāravena pupphena, buddhassa abhiropayiṃ.

“Being a deva, I honored Sikhi, the Leader; with a mandārava flower, I made an offering to the Buddha.”

‘‘Sattāhaṃ chadanaṃ āsi, dibbaṃ mālaṃ tathāgate;

Sabbe janā samāgantvā, namassiṃsu tathāgataṃ.

“For seven days there was a canopy, a divine garland for the Tathāgata; all people gathered together and paid homage to the Tathāgata.”

‘‘Ekatiṃse ito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In the thirty-first aeon from now, when I offered that flower, I have not known a bad rebirth—this is the fruit of worshipping the Buddha.”

‘‘Ito ca dasame kappe, rājāhosiṃ jutindharo;

Sattaratanasampanno, cakkavattī mahabbalo.

“And in the tenth aeon from now, I was a king, a bearer of splendor; endowed with the seven treasures, a wheel-turning monarch of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Ayameva ca therassa aññābyākaraṇagāthā ahosīti.

This, indeed, was the Elder’s verse of declaration of final knowledge.

Usabhattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Usabha is concluded.

Ekādasamavaggavaṇṇanā niṭṭhitā.

The Commentary on the Eleventh Chapter is concluded.

12. Dvādasamavaggo

12. The Twelfth Chapter

1. Jentattheragāthāvaṇṇanā

1. The Commentary on the Verses of Elder Jenta

Duppabbajjaṃ ve duradhivāsā gehāti āyasmato jentattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto sikhissa bhagavato kāle devaputto hutvā nibbatti. So ekadivasaṃ satthāraṃ disvā pasannacitto kiṃkirātapupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto [Pg.279] imasmiṃ buddhuppāde magadharaṭṭhe jentagāme ekassa maṇḍalikarājassa putto hutvā nibbatti, jentotissa nāmaṃ ahosi. So viññutaṃ patto daharakāleyeva hetusampattiyā codiyamāno pabbajjāninnamānaso hutvā puna cintesi – ‘‘pabbajjā nāma dukkarā, gharāpi durāvāsā, dhammo ca gambhīro, bhogā ca duradhigamā, kiṃ nu kho kattabba’’nti evaṃ pana cintābahulo hutvā vicaranto ekadivasaṃ satthu santikaṃ gantvā dhammaṃ suṇi. Sutakālato paṭṭhāya pabbajjābhirato hutvā satthu santike pabbajitvā kammaṭṭhānaṃ gahetvā vipassanaṃ vaḍḍhetvā sukhāya paṭipadāya khippābhiññāya arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.16.21-24) –

“Difficult is the going forth, hard to endure is the household life,” so spoke the verse of the venerable Elder Jenta. What is its origin? This one too, having made his aspiration in the presence of former Buddhas, accumulating wholesome actions as a basis for turning away from existence, was reborn as a deva during the time of the Blessed One Sikhī. One day, seeing the Teacher, his mind filled with faith, he made an offering with kiṅkirāta flowers. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s dispensation, he was reborn as the son of a provincial king in the village of Jenta in the Magadha country, and his name was Jenta. Having attained understanding, even in his youth, urged by a favorable confluence of circumstances, his mind inclined toward renunciation. Yet he pondered: “Going forth is difficult, household life is hard to endure, the Dhamma is profound, and material possessions are hard to obtain—what should I do?” While wandering, preoccupied with these thoughts, one day he went to the Teacher and listened to the Dhamma. From the moment he heard it, he became devoted to renunciation, took ordination under the Teacher, took a meditation subject, developed insight, and attained arahantship through the path of ease and swift direct knowledge. Thus it is said in the Apadāna (Ap. Th. 1.16.21–24):

‘‘Devaputto ahaṃ santo, pūjayiṃ sikhināyakaṃ;

Kakkārupupphaṃ paggayha, buddhassa abhiropayiṃ.

“Being a deva, I honored Sikhi, the Leader. Taking up a kakkāru flower, I offered it to the Buddha.”

‘‘Ekatiṃse ito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In the thirty-first aeon from now, when I offered that flower, I have not known a bad rebirth; this is the fruit of worshipping the Buddha.”

‘‘Ito ca navame kappe, rājā sattuttamo ahuṃ;

Sattaratanasampanno, cakkavattī mahabbalo.

“And in the ninth aeon from now, I was King Sattuttama; endowed with the seven treasures, a wheel-turning monarch of great power.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhanto, ‘‘asakkhiṃ vatāhaṃ ādito mayhaṃ uppannavitakkaṃ chinditu’’nti somanassajāto vitakkassa uppannākāraṃ tassa ca sammadeva chinnataṃ dassento –

Having attained arahantship and reflecting on his own practice, feeling joyful that “Indeed, I was able from the beginning to cut off the thought that arose in me,” and showing the manner in which the thought arose and its proper cutting off, he spoke this verse:

111.

111.

‘‘Duppabbajjaṃ ve duradhivāsā gehā, dhammo gambhīro duradhigamā bhogā;

Kicchā vutti no itarītareneva, yuttaṃ cintetuṃ satatamaniccata’’nti. –

“Difficult is the going forth, and hard to endure are households; the Dhamma is profound, and wealth is hard to acquire; difficult is our livelihood, not so that of others; it is right to constantly reflect on impermanence.”

Gāthaṃ abhāsi.

He spoke the verse.

Tattha duppabbajjanti appaṃ vā mahantaṃ vā bhogakkhandhañceva ñātiparivaṭṭañca pahāya imasmiṃ sāsane uraṃ datvā pabbajanassa dukkarattā dukkhaṃ pabbajanaṃ, dukkarā pabbajjāti duppabbajjaṃ. Veti nipātamattaṃ, daḷhattho vā ‘‘pabbajjā dukkhā’’ti[Pg.280]. Gehañce āvaseyyaṃ, duradhivāsā gehā, yasmā gehaṃ adhivasantena raññā rājakiccaṃ, issarena issarakiccaṃ, gahapatinā gahapatikiccaṃ kattabbaṃ hoti, parijano ceva samaṇabrāhmaṇā ca saṅgahetabbā, tasmiṃ tasmiñca kattabbe kariyamānepi gharāvāso chiddaghaṭo viya mahāsamuddo viya ca duppūro, tasmā gehā nāmete adhivasituṃ āvasituṃ dukkhā dukkarāti katvā duradhivāsā durāvāsāti. Pabbajjañce anutiṭṭheyyaṃ dhammo gambhīro, yadatthā pabbajjā, so pabbajitena adhigantabbo paṭivedhasaddhammo gambhīro, gambhīrañāṇagocarattā duddaso, duppaṭivijjho dhammassa gambhīrabhāvena duppaṭivijjhattā. Gehañce āvaseyyaṃ, duradhigamā bhogā yehi vinā na sakkā gehaṃ āvasituṃ, te bhogā dukkhena kasirena adhigantabbatāya duradhigamā. Evaṃ sante gharāvāsaṃ pahāya pabbajjaṃyeva anutiṭṭheyyaṃ, evampi kicchā vutti no itarītarena idha imasmiṃ buddhasāsane itarītarena yathāladdhena paccayena amhākaṃ vutti jīvikā kicchā dukkhā, gharāvāsānaṃ duradhivāsatāya bhogānañca duradhigamatāya gehe itarītarena paccayena yāpetabbatāya kicchā kasirā vutti amhākaṃ, tattha kiṃ kātuṃ vaṭṭatīti? Yuttaṃ cintetuṃ satatamaniccataṃ sakalaṃ divasaṃ pubbarattāpararattañca tebhūmakadhammajātaṃ aniccatanti, tato uppādavayavantato ādiantavantato tāvakālikato ca na niccanti ‘‘anicca’’nti cintetuṃ vipassituṃ yuttaṃ. Aniccānupassanāya siddhāya itarānupassanā sukheneva sijjhantīti aniccānupassanāva ettha vuttā, aniccassa dukkhānattatānaṃ abyabhicaraṇato sāsanikassa sukhaggahaṇato ca. Tenāha – ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15), ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammaṃ’’ (mahāva. 16; dī. ni. 2.371; saṃ. ni. 5.1081), ‘‘vayadhammā saṅkhārā’’ti (dī. ni. 2.218) ca tadaminā evaṃ aññamaññaṃ paṭipakkhavasena aparāparaṃ uppanne vitakke niggahetvā aniccatāmukhena vipassanaṃ ārabhitvā idāni katakicco jātoti dasseti. Tena vuttaṃ ‘‘attano paṭipatti’’ntiādi. Idameva therassa aññābyākaraṇaṃ ahosi.

Here, 'duppabbajja' means the difficulty of going forth, because it is hard to abandon, whether small or great, a mass of wealth and a circle of relatives, and to undertake the going forth in this dispensation with determination; because of the difficulty of going forth, the going forth is painful, and a difficult going forth is 'duppabbajja.' The word 've' is merely a particle, or it has the emphatic meaning: 'Going forth is difficult.' If one were to dwell in a household, households are hard to endure, for one living in a household must perform royal duties for a king, lordly duties for a lord, and householder's duties for a householder. Family members, ascetics, and brahmins must be supported. Even while engaged in these various tasks, household life is like a pot with holes, like a vast ocean—hard to fill. Therefore, these households are difficult to live in, hard to endure. If one were to undertake the going forth, the Dhamma is profound. The Saddhamma of penetration, for the sake of which one goes forth and which is to be attained by one who has gone forth, is profound, hard to see due to its being within the range of profound knowledge, and hard to penetrate because of the profundity of the Dhamma. If one were to dwell in a household, wealth is hard to obtain, for without wealth, it is impossible to sustain household life. Such wealth is hard to gain because it requires great effort and hardship. This being so, one should abandon household life and undertake the going forth. Even so, our livelihood is difficult. Here in this Buddha’s dispensation, our livelihood, subsisting on whatever requisites are obtained by any means, is difficult and painful. Because households are hard to endure and wealth is hard to obtain, and because one must subsist in the home on whatever is at hand, our livelihood is difficult and arduous. What, then, should be done? It is fitting to constantly reflect on impermanence—throughout the entire day, the early and late parts of the night—on all phenomena of the three realms as impermanent. Then, from their nature of arising and passing away, having a beginning and an end, and being temporary, it is fitting to reflect and contemplate: 'This is impermanent.' When the contemplation of impermanence is accomplished, the other contemplations succeed easily. Therefore, only the contemplation of impermanence is mentioned here, because impermanence invariably implies suffering and non-self, and because it is easy for the practitioner to grasp. Hence it is said: 'What is impermanent is suffering; what is suffering is non-self' (SN 3.15). 'Whatever is of a nature to arise, all that is of a nature to cease' (Mhv 16; DN 2.371; SN 5.1081). 'Conditioned things are subject to cessation' (DN 2.218). By this means, by suppressing the thoughts that arise one after another by way of mutual opposition, and by commencing insight through the door of impermanence, it is now shown that one has become one who has done what is to be done. Thus it is said: 'One’s own practice,' etc. This was the Elder’s declaration of final knowledge.

Jentattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Jenta is concluded.

2. Vacchagottattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Vacchagotta

Tevijjohaṃ [Pg.281] mahājhāyīti āyasmato vacchagottattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalabījaṃ ropento vipassissa bhagavato kāle bandhumatīnagare kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ raññā nāgarehi ca saddhiṃ buddhapūjaṃ katvā tato paraṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa putto hutvā nibbatti, tassa vacchagottatāya vacchagottotveva samaññā ahosi. So viññutaṃ patvā brāhmaṇavijjāsu nipphattiṃ gato vimuttiṃ gavesanto tattha sāraṃ adisvā paribbājakapabbajjaṃ pabbajitvā vicaranto satthāraṃ upasaṅkamitvā pañhaṃ pucchitvā tasmiṃ vissajjite pasannamānaso satthu santike pabbajitvā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.16.15-20) –

This is the verse of the Venerable Vacchagotta Thera: 'I am one who possesses the three knowledges, a great meditator.' What is its origin? He too, having made his aspiration in the presence of previous Buddhas, planting here and there in his existences the wholesome seed that is the supporting condition for rolling back the round of rebirths, was born in the time of the Blessed One Vipassī, in the city of Bandhumatī, into a family of good standing. Having reached the age of discretion, one day he, together with the king and the citizens, made an offering to the Buddha. After that, wandering among gods and humans, in this Buddha-era he was reborn in Rājagaha as the son of a wealthy brahmin. Due to his belonging to the Vacchagotta lineage, he was known as Vacchagotta. Having reached the age of discretion and becoming accomplished in the brahminical sciences, he sought liberation. Not finding the essence in them, he went forth into the life of a wandering ascetic. Traveling about, he approached the Teacher, asked a question, and upon its being answered, his mind became serene. He went forth in the Teacher's presence and, undertaking the practice of insight, soon became one endowed with the six higher knowledges. Thus it is said in the Apadāna (Apadāna, Thera 1.16.15-20):

‘‘Udentaṃ sataraṃsiṃva, pītaraṃsiṃva bhāṇumaṃ;

Pannarase yathā candaṃ, niyyantaṃ lokanāyakaṃ.

Like the rising sun with its hundred rays, the golden-rayed shining one; as the moon on the fifteenth day, so the world leader goes forth.

‘‘Aṭṭhasaṭṭhisahassāni, sabbe khīṇāsavā ahuṃ;

Parivāriṃsu sambuddhaṃ, dvipadindaṃ narāsabhaṃ.

Sixty-eight thousand, all were ones whose taints were destroyed; they surrounded the Perfectly Awakened One, the lord of bipeds, the bull among men.

‘‘Sammajjitvāna taṃ vīthiṃ, niyyante lokanāyake;

Ussāpesiṃ dhajaṃ tattha, vippasannena cetasā.

Having swept that road, as the world leader passed by; there I raised a banner, with a serene mind.

‘‘Ekanavutito kappe, yaṃ dhajaṃ abhiropayiṃ;

Duggatiṃ nābhijānāmi, dhajadānassidaṃ phalaṃ.

Ninety-one aeons ago, when I raised that banner; I know no bad destination, this is the fruit of that banner-offering.

‘‘Ito catutthake kappe, rājāhosiṃ mahabbalo;

Sabbākārena sampanno, sudhajo iti vissuto.

Four aeons ago from now, I was a king of great power, endowed in every way, renowned as Sudhaja.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Chaḷabhiñño pana hutvā attano paṭipattiṃ paccavekkhitvā somanassajāto udānavasena –

Having become one endowed with the six higher knowledges, and reflecting on his own practice, with joy arisen, he uttered this inspired utterance:

112.

112.

‘‘Tevijjohaṃ [Pg.282] mahājhāyī, cetosamathakovido;

Sadattho me anuppatto, kataṃ buddhassa sāsana’’nti. – gāthaṃ abhāsi;

I am one possessing the three knowledges, a great meditator, skilled in the serenity of mind; my own goal has been attained, the Buddha's teaching has been fulfilled.

Tattha tevijjohanti yadipi maṃ pubbe tiṇṇaṃ vedānaṃ pāraṃ gatattā ‘‘brāhmaṇo tevijjo’’ti sañjānanti, taṃ pana samaññāmattaṃ vedesu vijjākiccassa abhāvato. Idāni pana pubbenivāsañāṇādīnaṃ tissannaṃ vijjānaṃ adhigatattā paramatthato tevijjo ahaṃ, mahantassa anavasesassa samudayapakkhiyassa kilesagaṇassa jhāpanato, mahantena maggaphalajhānena mahantassa uḷārassa paṇītassa nibbānassa jhāyanato ca mahājhāyī. Cetosamathakovidoti cittasaṅkhobhakarānaṃ saṃkilesadhammānaṃ vūpasamanena cetaso samādahane kusalo. Etena tevijjabhāvassa kāraṇamāha. Samādhikosallasahitena hi āsavakkhayena tevijjatā, na kevalena. Sadatthoti sakattho ka-kārassāyaṃ da-kāro kato ‘‘anuppattasadattho’’tiādīsu (ma. ni. 1.9; a. ni. 3.38) viya. ‘‘Sadattho’’ti ca arahattaṃ veditabbaṃ. Tañhi attapaṭibandhaṭṭhena attānaṃ avijahanaṭṭhena attano paramatthaṭṭhena attano atthattā ‘‘sakattho’’ti vuccati. Svāyaṃ sadattho me mayā anuppatto adhigato. Etena yathāvuttaṃ mahājhāyibhāvaṃ sikhāpattaṃ katvā dasseti. Sesaṃ vuttanayameva.

Here, regarding 'tevijjo' (possessing the three knowledges): although in the past people recognized me as 'a brahmin versed in the three Vedas' because I had mastered the three Vedas, that was merely a conventional designation, due to the absence of the function of true knowledge in the Vedas. But now, having attained the three knowledges—namely, the knowledge of past lives and so forth—I am truly a 'tevijjo' in the ultimate sense. I am a great meditator (mahājhāyī) because I have burnt up the great, entire mass of defilements belonging to the side of origination, and because I contemplate the great, sublime, and excellent Nibbāna with the great meditation of the path and fruition. 'Skilled in the serenity of mind' means being adept in calming the mind by pacifying the defiling states that disturb it. By this, he states the reason for being a 'tevijjo.' For the state of being a 'tevijjo' is achieved through the destruction of the taints accompanied by skill in concentration, not by that alone. 'Sadattho' means 'one's own goal' (sakattho); here, the 'ka' sound is changed to 'da,' as in phrases like 'anuppattasadattho' (MN 1.9; AN 3.38). 'Sadattho' should be understood as arahantship. For it is called 'sakattho' (one's own goal) because it is bound to oneself, because it does not abandon oneself, because it is one's own ultimate goal, and because it is one's own welfare. This 'sadattho' has been attained and realized by me. Through this, he shows that he has brought the state of being a great meditator, as previously described, to its peak. The rest is as has been explained.

Vacchagottattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vacchagotta is completed.

3. Vanavacchattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Vanavaccha

Acchodikā puthusilāti āyasmato vanavacchattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalabījaṃ ropento vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto parassa kammaṃ katvā jīvanto kassaci aparādhaṃ katvā maraṇabhayena tajjito palāyanto antarāmagge bodhirukkhaṃ [Pg.283] disvā pasannamānaso tassa mūlaṃ sammajjitvā piṇḍibandhehi asokapupphehi pūjaṃ katvā vanditvā bodhiṃ abhimukho namassamāno pallaṅkena nisinno māretuṃ āgate paccatthike disvā tesu cittaṃ akopetvā bodhiṃ eva āvajjento sataporise papāte papati. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa putto hutvā nibbatti, ‘‘vaccho’’tissa nāmaṃ ahosi. So vayappatto bimbisārasamāgame paṭiladdhasaddho pabbajitvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.7-14) –

"Acchodikā puthusilā" is a verse of the Venerable Elder Vanavaccha. What is its origin? This elder too, having performed meritorious deeds in the time of previous Buddhas, planted seeds of merit here and there as a supporting condition for release from the cycle of existence. In the time of the Blessed One Vipassī, he was born in a good family, and having reached maturity, he made a living by working for another. Having committed some offense, he was threatened by the fear of death and fled. On the way, he saw a Bodhi tree, and with a serene mind, he swept its base, made an offering with bunches of Asoka flowers, paid homage, and facing the Bodhi tree in reverence, he sat down in the cross-legged posture. Seeing his enemies who had come to kill him, he did not become angry at them but kept his mind fixed on the Bodhi tree. He fell into a precipice a hundred persons deep. By that meritorious deed, he was reborn in the deva world. Again and again, he performed meritorious deeds, wandering between the deva and human realms. In this Buddha’s dispensation, he was born as the son of a wealthy brahmin in Rājagaha. His name was "Vaccha." Having come of age, he gained faith at a meeting with King Bimbisāra, went forth, and attained arahantship. Thus, it is said in the Apadāna (Apadāna, Thera 1.16.7-14):

‘‘Parakammāyane yutto, aparādhaṃ akāsahaṃ;

Vanantaṃ abhidhāvissaṃ, bhayaverasamappito.

"Engaged in the service of another, I committed an offense; I rushed to the forest, oppressed by fear and hostility."

‘‘Pupphitaṃ pādapaṃ disvā, piṇḍibandhaṃ sunimmitaṃ;

Tambapupphaṃ gahetvāna, bodhiyaṃ okiriṃ ahaṃ.

"Seeing the flowering tree, a well-formed cluster, I took copper-colored flowers and scattered them upon the Bodhi tree."

‘‘Sammajjitvāna taṃ bodhiṃ, pāṭaliṃ pādaputtamaṃ;

Pallaṅkaṃ ābhujitvāna, bodhimūle upāvisiṃ.

"Having swept that Bodhi tree, the excellent Pāṭali tree, I sat down cross-legged at the foot of the Bodhi tree."

‘‘Gatamaggaṃ gavesantā, āgacchuṃ mama santikaṃ;

Te ca disvānahaṃ tattha, āvajjiṃ bodhimuttamaṃ.

"Seeking the path I had taken, they came into my presence; and seeing them there, I turned my mind to the supreme Bodhi tree."

‘‘Vanditvāna ahaṃ bodhiṃ, vippasannena cetasā;

Anekatāle papatiṃ, giridugge bhayānake.

"Having paid homage to the Bodhi tree with a serene mind, I fell a distance of many palm-tree heights into a dreadful and impassable mountain place."

‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, bodhipūjāyidaṃ phalaṃ.

"In the ninety-first aeon from now, when I offered those flowers, I have not known a bad destination; this is the fruit of worshipping the Bodhi tree."

‘‘Ito ca tatiye kappe, rājā susaññato ahaṃ;

Sattaratanasampanno, cakkavattī mahabbalo.

"In the third aeon from now, I was King Susaññata, endowed with the seven treasures, a wheel-turning monarch of great power."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up... the Buddha's teaching has been fulfilled."

Arahattaṃ pana patvā vivekābhiratiyā vaneyeva vasi, tena vanavacchoti samaññā udapādi. Atha kadāci thero ñātijanānuggahatthaṃ rājagahaṃ [Pg.284] gato tattha ñātakehi upaṭṭhiyamāno katipāhaṃ vasitvā gamanākāraṃ sandasseti. Taṃ ñātakā, ‘‘bhante, amhākaṃ anuggahatthaṃ dhuravihāre vasatha, mayaṃ upaṭṭhahissāmā’’ti yāciṃsu. Thero tesaṃ pabbatarāmaṇeyyakittanāpadesena vivekābhiratiṃ nivedento –

Having attained Arahantship, delighting in seclusion, he lived in the forest; therefore, the designation Vanavaccha arose. Then on one occasion, the elder, for the purpose of benefiting his relatives, went to Rājagaha. There, being attended to by his relatives, he stayed for some days and indicated his intention to depart. His relatives requested, "Venerable sir, for the purpose of benefiting us, dwell in a monastery near the village; we will attend to you." The elder, under the pretext of praising the delights of the mountain, revealed his delight in seclusion, saying:

113.

113.

‘‘Acchodikā puthusilā, gonaṅgulamigāyutā;

Ambusevālasañchannā, te selā ramayanti ma’’nti. – gāthaṃ abhāsi;

"With clear waters and broad rocks, frequented by monkeys and deer, covered with water-moss—those cliffs delight me." – he spoke this verse.

Tattha acchodikāti acchaṃ abahalaṃ sukhumaṃ udakaṃ etesūti ‘‘acchodakā’’ti vattabbe liṅgavipallāsena acchodikā’’ti vuttaṃ. Etena tesaṃ udakasampattiṃ dasseti. Puthusilāti puthulā vitthatā mudusukhasamphassā silā etesūti puthusilā. Etena nisajjanaṭṭhānasampattiṃ dasseti. Gunnaṃ viya naṅgulaṃ naṅguṭṭhaṃ etesanti gonaṅgulā, kāḷamakkaṭā, ‘‘pakatimakkaṭā’’tipi vadantiyeva. Gonaṅgulehi ca pasadādikehi migehi ca tahaṃ tahaṃ vicarantehi āyutā missitāti gonaṅgulamigāyutā. Etena tesaṃ amanussūpacāritāya araññalakkhaṇūpetataṃ dasseti. Ambusevālasañchannāti pasavanato satataṃ paggharamānasalilatāya tahaṃ tahaṃ udakasevālasañchāditā. Te selā ramayanti manti yatthāhaṃ vasāmi; te edisā selā pabbatā vivekābhiratiyā maṃ ramayanti, tasmā tatthevāhaṃ gacchāmīti adhippāyo. Idameva ca therassa aññābyākaraṇaṃ ahosi.

Therein, 'acchodikā' means having clear, not thick, fine water. Although it should be 'acchodakā,' it is said as 'acchodikā' due to a change of gender. By this, he shows the excellence of their water. 'Puthusilā' means having broad, wide, soft, and pleasantly textured rocks. By this, he shows the excellence of their sitting places. 'Gonaṅgulā' are those with tails like cattle, meaning black monkeys; they are also called 'pakatimakkaṭā' (common monkeys). 'Gonaṅgulamigāyutā' means frequented by and mingled with these 'gonaṅgulā' and by deer and other wild animals wandering here and there. By this, he shows that the place is frequented by non-human beings and possesses the characteristics of a wilderness. 'Ambusevālasañchannā' means covered here and there with water-moss due to the water constantly trickling from the springs. 'Te selā ramayanti maṃ' means: those rocks and mountains where I dwell delight me with their seclusion; therefore, I will go there—this is the intention. This itself was the elder’s declaration of final knowledge.

Vanavacchattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vanavaccha is concluded.

4. Adhimuttattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Adhimutta

Kāyaduṭṭhullagarunoti āyasmato adhimuttattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle brāhmaṇakule nibbattitvā viññutaṃ patto brāhmaṇavijjāsu nipphattiṃ gato kāmesu ādīnavaṃ [Pg.285] disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā araññe viharanto buddhuppādaṃ sutvā manussūpacāraṃ upagantvā satthāraṃ bhikkhusaṅghaparivutaṃ gacchantaṃ disvā pasannamānaso attano vākacīraṃ satthu pādamūle patthari. Satthā tassa ajjhāsayaṃ ñatvā tasmiṃ aṭṭhāsi. Tattha ṭhitaṃ bhagavantaṃ kāḷānusārena gandhena pūjetvā ‘‘samuddharasimaṃ loka’’ntiādikāhi dasahi gāthāhi abhitthavi. Taṃ satthā ‘‘anāgate ito satasahassakappamatthake gotamassa nāma sammāsambuddhassa sāsane pabbajitvā chaḷabhiñño bhavissatī’’ti byākaritvā pakkāmi. So tena puññakammena devaloke nibbattitvā tato yāvāyaṃ buddhuppādo, tāva devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā adhimuttoti laddhanāmo viññutaṃ patto brāhmaṇavijjāsu nipphattiṃ gantvā tattha sāraṃ apassanto pacchimabhavikattā nissaraṇaṃ gavesanto jetavanapaṭiggahaṇe buddhānubhāvaṃ disvā paṭiladdhasaddho satthu santike pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.40.304-332) –

"The heaviness and coarseness of the body"—this is a verse of the Venerable Elder Adhimutta. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was born into a brahmin family. Having attained maturity and mastered the brahminical sciences, he saw the danger in sensual pleasures, abandoned household life, and went forth as an ascetic. Dwelling in the forest, he heard of the appearance of a Buddha. Approaching human settlements, he saw the Teacher surrounded by the monastic community and, with a serene mind, spread his bark-fiber garment at the Teacher’s feet. The Teacher, knowing his inclination, stood upon it. While the Blessed One stood there, he honored him with the fragrance of black sandalwood and praised him with ten verses beginning with, "Lift up this world." The Teacher then declared, "In the future, one hundred thousand aeons from now, in the dispensation of the Perfectly Enlightened One named Gotama, he will go forth and possess the six super-knowledges." Having made this prediction, the Teacher departed. Through that meritorious deed, he was reborn in the deva world. From then until the appearance of this Buddha, he wandered among devas and humans. In this Buddha’s dispensation, he was born into a brahmin family in Sāvatthī and was named Adhimutta. Having attained maturity and mastered the brahminical sciences, he found no essence in them. Seeking liberation as one in his final existence, he witnessed the Buddha’s power during the dedication of Jetavana. Gaining faith, he went forth in the Teacher’s presence, established insight meditation, and before long attained arahantship. Thus it is said in the Apadāna (Apadāna, Thera 1.40.304-332)—

‘‘Kaṇikāraṃva jalitaṃ, dīparukkhaṃva ujjalaṃ;

Osadhiṃva virocantaṃ, vijjutaṃ gagane yathā.

"Like a blazing Kaṇikāra tree, like a radiant lamp-tree; shining like a medicinal herb, like lightning in the sky."

‘‘Asambhītaṃ anuttāsiṃ, migarājaṃva kesariṃ;

Ñāṇālokaṃ pakāsentaṃ, maddantaṃ titthiye gaṇe.

"Fearless, not trembling, like a lion, king of beasts; illuminating with the light of knowledge, crushing the crowds of sectarians."

‘‘Uddharantaṃ imaṃ lokaṃ, chindantaṃ sabbasaṃsayaṃ;

Gajjantaṃ migarājaṃva, addasaṃ lokanāyakaṃ.

"Lifting up this world, cutting off all doubt, roaring like the king of beasts, I saw the leader of the world."

‘‘Jaṭājinadharo āsiṃ, brahā uju patāpavā;

Vākacīraṃ gahetvāna, pādamūle apatthariṃ.

"I was a wearer of matted hair and an animal hide, a brahmin, upright and majestic. Taking a bark garment, I spread it at his feet."

‘‘Kāḷānusāriyaṃ gayhaṃ, anulimpiṃ tathāgataṃ;

Sambuddhamanulimpetvā, santhaviṃ lokanāyakaṃ.

"Taking black sandalwood, I anointed the Tathāgata; having anointed the Perfectly Enlightened One, I extolled the Leader of the World."

‘‘Samuddharasimaṃ lokaṃ, oghatiṇṇa mahāmuni;

Ñāṇālokena jotesi, nāvaṭaṃ ñāṇamuttamaṃ.

"O great sage who has crossed the flood, you lift up this world! You illuminate it with the light of knowledge, with supreme knowledge, which is like a boat."

‘‘Dhammacakkaṃ [Pg.286] pavattesi, maddase paratitthiye;

Usabho jitasaṅgāmo, sampakampesi medaniṃ.

"You set in motion the Wheel of the Dhamma, you crush the other sectarians; O Bull, victorious in battle, you made the earth quake."

‘‘Mahāsamudde ūmiyo, velantamhi pabhijjare;

Tatheva tava ñāṇamhi, sabbadiṭṭhī pabhijjare.

"As waves in the great ocean break upon the shore, even so all views are broken apart by your wisdom."

‘‘Sukhumacchikajālena, saramhi sampatānite;

Antojālīkatā pāṇā, pīḷitā honti tāvade.

"When a fine-meshed net is cast upon a lake, the creatures caught within the net are instantly afflicted."

‘‘Tatheva titthiyā loke, puthupāsaṇḍanissitā;

Antoñāṇavare tuyhaṃ, parivattanti mārisa.

Even so, the heretics in the world, relying on various sects, revolve within your supreme knowledge, O wise one.

‘‘Patiṭṭhā vuyhataṃ oghe, tvañhi nātho abandhunaṃ;

Bhayaṭṭitānaṃ saraṇaṃ, muttitthīnaṃ parāyaṇaṃ.

You are a firm ground for those being swept away in the flood; you are indeed the protector of the friendless, the refuge of those struck by fear, the final resort of those who wish to be released.

‘‘Ekavīro asadiso, mettākaruṇasañcayo;

Asamo susamo santo, vasī tādī jitañjayo.

A single hero, without equal, a store of loving-kindness and compassion; unequaled, well-composed, peaceful, controlled, such a one, a victorious conqueror.

‘‘Dhīro vigatasammoho, anejo akathaṃkathī;

Tusito vantadososi, nimmalo saṃyato suci.

Wise, rid of confusion, unagitated, free from doubt; content, having cast out faults, immaculate, controlled, pure.

‘‘Saṅgātigo hatamado, tevijjo tibhavantago;

Sīmātigo dhammagaru, gatattho hitavabbhuto.

Gone beyond attachment, with pride destroyed, possessor of the threefold knowledge, gone to the end of the three existences; gone beyond boundaries, revering the Dhamma, having attained the goal, a wondrous benefactor.

‘‘Tārako tvaṃ yathā nāvā, nidhīvassāsakārako;

Asambhīto yathā sīho, gajarājāva dappito.

You are a deliverer like a boat, a source of assurance like a treasure; fearless as a lion, majestic as a king of elephants.

‘‘Thometvā dasagāthāhi, padumuttaraṃ mahāyasaṃ;

Vanditvā satthuno pāde, tuṇhī aṭṭhāsahaṃ tadā.

Having praised the greatly renowned Padumuttara with ten verses, and having paid homage at the Teacher's feet, I then stood silent.

‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;

Bhikkhusaṅghe ṭhito satthā, imā gāthā abhāsatha.

Padumuttara, the world-knower, receiver of offerings, the Teacher, standing amidst the Sangha of monks, spoke these verses.

‘‘Yo me sīlañca ñāṇañca, saddhammañcāpi vaṇṇayi;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

Whoever has praised my virtue, knowledge, and also the true Dhamma, him I shall extol; listen to me as I speak.

‘‘Saṭṭhi kappasahassāni, devaloke ramissati;

Aññe devebhibhavitvā, issaraṃ kārayissati.

For sixty thousand aeons he will delight in the heavenly world; having surpassed the other gods, he will exercise sovereignty.

‘‘So [Pg.287] pacchā pabbajitvāna, sukkamūlena codito;

Gotamassa bhagavato, sāsane pabbajissati.

Later, impelled by the root of merit, he will go forth in the dispensation of the Blessed One, Gotama.

‘‘Pabbajitvāna kāyena, pāpakammaṃ vivajjiya;

Sabbāsave pariññāya, nibbāyissatināsavo.

Having gone forth, abandoning evil deeds with the body, and having fully understood all the taints, he, taintless, will attain final Nibbāna.

‘‘Yathāpi megho thanayaṃ, tappeti medaniṃ imaṃ;

Tatheva tvaṃ mahāvīra, dhammena tappayī mamaṃ.

Just as a thundering cloud satisfies this earth, so too, O great hero, you have satisfied me with the Dhamma.

‘‘Sīlaṃ paññañca dhammañca, thavitvā lokanāyakaṃ;

Pattomhi paramaṃ santiṃ, nibbānaṃ padamaccutaṃ.

Having praised the world's leader, his virtue, wisdom, and the Dhamma, I have attained the supreme peace, Nibbāna, the imperishable state.

‘‘Aho nūna sa bhagavā, ciraṃ tiṭṭheyya cakkhumā;

Aññātañca vijāneyyuṃ, phuseyyuṃ amataṃ padaṃ.

Oh, may that Blessed One, the Seeing One, long endure; may they come to fully know the unknown and realize the Deathless State.

‘‘Ayaṃ me pacchimā jāti, bhavā sabbe samūhatā;

Sabbāsave pariññāya, viharāmi anāsavo.

This is my last birth; all states of becoming are eradicated. Having fully understood all the taints, I dwell taintless.

‘‘Satasahassito kappe, yaṃ buddhamabhithomayiṃ;

Duggatiṃ nābhijānāmi, kittanāya idaṃ phalaṃ.

A hundred thousand aeons ago, when I extolled the Buddha, I have known no ill destiny since; this is the fruit of that praise.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Arahattaṃ pana patvā attanā saha vasante kāyadaḷhibahule bhikkhū ovadanto –

Having attained Arahantship, while dwelling with monks who were much given to bodily robustness, he advised them:

114.

114.

‘‘Kāyaduṭṭhullagaruno, hiyyamānamhi jīvite;

Sarīrasukhagiddhassa, kuto samaṇasādhutā’’ti. – gāthaṃ abhāsi;

For one who esteems bodily coarseness, while life is dwindling away, for one greedy for bodily pleasures, whence the goodness of a recluse?

Tattha kāyaduṭṭhullagarunoti duṭṭhullaṃ asubhayogyatā, kāyassa duṭṭhullaṃ kāyaduṭṭhullaṃ, kāyaduṭṭhullaṃ garu sambhāvitaṃ yassa so kāyaduṭṭhullagaru, anissaraṇappañño hutvā kāyaposanappasuto kāyadaḷhibahuloti attho, tassa kāyaduṭṭhullagaruno. Hiyyamānamhi jīviteti kunnadīnaṃ udakaṃ viya jīvitasaṅkhāre lahuso khīyamāne. Sarīrasukhagiddhassāti paṇītāhārādīhi attano kāyassa sukhena gedhaṃ āpannassa[Pg.288]. Kuto samaṇasādhutāti evarūpassa puggalassa samaṇabhāvena sādhutā susamaṇatā kuto kena kāraṇena siyā, ekaṃsato pana kāye jīvite ca nirapekkhassa itarītarasantosena santuṭṭhassa āraddhavīriyasseva samaṇasādhutāti adhippāyo.

Herein, 'kāyaduṭṭhullagaru' means: 'coarseness' (duṭṭhulla) is unsuitability for contemplating the unattractive; the body's coarseness is 'kāyaduṭṭhulla.' One for whom this bodily coarseness is esteemed is 'kāyaduṭṭhullagaru.' The meaning is that such a person, lacking the wisdom of escape and being devoted to nourishing the body, is one much given to bodily robustness; this is the meaning of 'kāyaduṭṭhullagaru.' 'When life is dwindling' means when the life-formations are quickly being exhausted, like the water in small rivers. 'Greedy for bodily pleasures' refers to one who has fallen into attachment to the pleasure of their own body through fine food and the like. 'Whence the goodness of a recluse?' means how, or for what reason, could such a person possess the goodness of a recluse, the excellence of a true recluse? The intended meaning, however, is that the goodness of a recluse belongs exclusively to one who is indifferent to the body and life, content with whatever is at hand, and energetically resolute.

Adhimuttattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Adhimutta is concluded.

5. Mahānāmattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Mahānāma

Esāvahiyyase pabbatenāti āyasmato mahānāmattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sumedhassa bhagavato kāle brāhmaṇakule nibbattitvā brāhmaṇavijjāsu nipphattiṃ gato gharāvāsaṃ pahāya aññatarāya nadiyā tīre assamaṃ kāretvā sambahule brāhmaṇe mante vācento viharati. Athekadivasaṃ bhagavā taṃ anuggaṇhituṃ tassa asamapadaṃ upagacchi. So bhagavantaṃ disvā pasannacitto āsanaṃ paññāpetvā adāsi. Nisinne bhagavati sumadhuraṃ madhuṃ upanāmesi. Taṃ bhagavā paribhuñjitvā heṭṭhā adhimuttattheravatthumhi vuttanayena anāgataṃ byākaritvā pakkāmi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva parivattento imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā mahānāmoti laddhanāmo viññutaṃ patto bhagavato santikaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā nesādake nāma pabbate viharanto kilesapariyuṭṭhānaṃ vikkhambhetuṃ asakkonto ‘‘kiṃ me iminā saṃkiliṭṭhacittassa jīvitenā’’ti attabhāvaṃ nibbindanto uccaṃ pabbatasikharaṃ abhiruhitvā ‘‘ito pātetvā taṃ māressāmī’’ti attānaṃ paraṃ viya niddisanto –

The verse of the Venerable Mahānāma Thera begins, "Esāvahiyyase pabbatenāti." What is its origin? This elder, too, having made his aspiration in the presence of previous Buddhas and having accumulated merits in various existences, was reborn in a brahmin family during the time of the Blessed One Sumedha. Having mastered the brahminical sciences, he abandoned the household life and had a hermitage built on the bank of a certain river, where he dwelt teaching mantras to many brahmins. Then one day, the Blessed One, wishing to favor him, approached his hermitage. Seeing the Blessed One, with a confident mind, he prepared a seat and offered it. When the Blessed One was seated, he presented him with very sweet honey. The Blessed One partook of it and, in the manner described above in the story of the Elder Adhimutta, declared his future before departing. Through that meritorious deed, he was reborn in the deva world. Revolving only in happy destinies again and again, during this Buddha-era, he was reborn in a brahmin family in Sāvatthi. Having received the name Mahānāma and attained understanding, he approached the Blessed One, heard the Dhamma, and gained faith. After going forth, he took up a meditation subject and dwelt on a mountain called Nesādaka. Unable to suppress the arising of defilements, he became disgusted with his existence, thinking, "What use is this life to me with a defiled mind?" He climbed a high mountain peak, intending to throw himself down and kill himself, addressing himself as if he were another:

115.

115.

‘‘Esāvahiyyase pabbatena, bahukuṭajasallakikena;

Nesādakena girinā, yasassinā paricchadenā’’ti. – gāthaṃ abhāsi;

You are being undone by this mountain, abundant with kuṭaja and sallakī trees; by this renowned mountain named Nesādaka, with its surrounding thicket.

Tattha [Pg.289] esāvahiyyaseti eso tvaṃ mahānāma avahiyyase parihāyasi. Pabbatenāti nivāsaṭṭhānabhūtena iminā pabbatena. Bahukuṭajasallakikenāti bahūhi kuṭajehi indasālarukkhehi sallakīhi indasālarukkhehi vā samannāgatena. Nesādakenāti evaṃnāmakena. Girināti selena. Selo hi sandhisaṅkhātehi pabbehi ṭhitattā ‘‘pabbato’’ti, pasavanādivasena jalassa, sārabhūtānaṃ bhesajjādivatthūnañca giraṇato ‘‘girī’’ti vuccati. Tadubhayatthasambhavato panettha ‘‘pabbatenā’’ti vatvā ‘‘girinā’’ti ca vuttaṃ. Yasassināti sabbaguṇehi vissutena pakāsena. Paricchadenāti nānāvidharukkhagacchalatāhi samantato channena, vasanaṭṭhānatāya vā tuyhaṃ paricchadabhūtena. Ayañhettha adhippāyo – mahānāma, yadi kammaṭṭhānaṃ vissajjetvā vitakkabahulo hosi, evaṃ tvaṃ iminā chāyūdakasampannena sappāyena nivāsanaṭṭhānabhūtena nesādakagirinā parihāyasi, idānihaṃ taṃ ito pātetvā māressāmi, tasmā na labbhā vitakkavasikena bhavitunti. Evaṃ thero attānaṃ santajjentoyeva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.40.333-352) –

Therein, 'esāvahiyyase' means: 'you, Mahānāma, are being undone, you are declining.' 'By the mountain' means by this mountain that is your dwelling place. 'Abundant with kuṭaja and sallakī trees' means endowed with many kuṭaja trees, that is, Indasāla trees, and sallakī trees, or Indasāla trees. 'By Nesādaka' means by the one so-named. 'By the mountain' (girinā) means by the rock (selena). A rock (selo), because it stands with what are called joints (pabba), is called a 'pabbata'; and because it emits water and absorbs essential things like medicinal substances, it is called a 'girī.' Since both meanings are possible here, 'pabbatena' was said first and then 'girinā.' 'Renowned' means famous and well-known for all its qualities. 'With its surrounding thicket' means covered all around by various kinds of trees, shrubs, and creepers, or because it serves as your dwelling place, it is your requisite. This is the intended meaning here: Mahānāma, if you abandon your meditation subject and become full of thoughts, you are thus declining by means of this Nesādaka mountain, which is endowed with shade and water and is a suitable dwelling place. Now I will throw you down from here and kill you; therefore, it is not permissible to be under the sway of thoughts. Thus, the elder, while admonishing himself, intensified his insight and attained Arahantship. Therefore, it is said in the Apadāna:

‘‘Sindhuyā nadiyā tīre, sukato assamo mama;

Tattha vācemahaṃ sisse, itihāsaṃ salakkhaṇaṃ.

On the bank of the river Sindhu, my hermitage was well-made; there I taught my students the Itihāsa with its characteristics.

‘‘Dhammakāmā vinītā te, sotukāmā susāsanaṃ;

Chaḷaṅge pāramippattā, sindhukūle vasanti te.

They were lovers of the Dhamma, disciplined, eager to hear the good teaching; they had attained mastery in the six auxiliary disciplines and dwelt on the bank of the Sindhu.

‘‘Uppātagamane ceva, lakkhaṇesu ca kovidā;

Uttamatthaṃ gavesantā, vasanti vipine tadā.

Skilled in portents and their interpretation, and in bodily marks, seeking the highest goal, they dwelt in the forest then.

‘‘Sumedho nāma sambuddho, loke uppajji tāvade;

Amhākaṃ anukampanto, upāgacchi vināyako.

The Buddha named Sumedha arose in the world at that time; the Guide, having compassion for us, approached.

‘‘Upāgataṃ mahāvīraṃ, sumedhaṃ lokanāyakaṃ;

Tiṇasanthārakaṃ katvā, lokajeṭṭhassadāsahaṃ.

When the great hero, Sumedha, the world-leader, approached, having made a grass mat, I offered it to the foremost in the world.

‘‘Vipināto madhuṃ gayha, buddhaseṭṭhassadāsahaṃ;

Sambuddho paribhuñjitvā, idaṃ vacanamabravi.

Having taken honey from the forest, I gave it to the Supreme Buddha. The Sambuddha, having partaken of it, spoke this word.

‘‘Yo [Pg.290] taṃ adāsi madhuṃ me, pasanno sehi pāṇibhi;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

He who gave me that honey, pleased, with his own hands—him I shall praise; listen to me as I speak.

‘‘Iminā madhudānena, tiṇasanthārakena ca;

Tiṃsa kappasahassāni, devaloke ramissati.

By this gift of honey and this grass mat, for thirty thousand aeons he will delight in the world of the devas.

‘‘Tiṃsakappasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

In the thirtieth thousand aeon, born in the Okkāka clan, a Teacher named Gotama will be in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Sabbāsave pariññāya, nibbāyissatināsavo.

An heir to his Dhamma, a true son, created by the Dhamma; having fully understood all the taints, he will attain Nibbāna, taintless.

‘‘Devalokā idhāgantvā, mātukucchiṃ upāgate;

Madhuvassaṃ pavassittha, chādayaṃ madhunā mahiṃ.

Having come here from the world of the devas, when he entered his mother's womb, a shower of honey rained down, covering the earth with honey.

‘‘Mayi nikkhantamattamhi, kucchiyā ca suduttarā;

Tatrāpi madhuvassaṃ me, vassate niccakālikaṃ.

As soon as I came forth from the womb, so very difficult to escape, even then a rain of honey rained for me, constantly and perpetually.

‘‘Agārā abhinikkhamma, pabbajiṃ anagāriyaṃ;

Lābhī annassa pānassa, madhudānassidaṃ phalaṃ.

Having gone forth from the home, I went forth into homelessness; I am a recipient of food and drink—this is the fruit of the gift of honey.

‘‘Sabbakāmasamiddhohaṃ, bhavitvā devamānuse;

Teneva madhudānena, pattomhi āsavakkhayaṃ.

Having been endowed with all sensual pleasures among gods and humans, by that very gift of honey, I have attained the destruction of the taints.

‘‘Vuṭṭhamhi deve caturaṅgule tiṇe, sampupphite dharaṇīruhe sañchanne;

Suññe ghare maṇḍaparukkhamūlake, vasāmi niccaṃ sukhito anāsavo.

When the rain has fallen, on grass four fingers high, when the plants of the earth are in full bloom and covered; in an empty house, at the root of a maṇḍapa tree, I dwell always, happy and taintless.

‘‘Majjhe mahante hīne ca, bhave sabbe atikkamiṃ;

Ajja me āsavā khīṇā, natthi dāni punabbhavo.

I have transcended all states of existence—middling, great, and inferior; today my taints are destroyed, there is no further becoming for me now.

‘‘Tiṃsakappasahassamhi, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, madhudānassidaṃ phalaṃ.

For thirty thousand aeons, since I gave that gift, I have not known a woeful state; this is the fruit of the gift of honey.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up… the Buddha's teaching has been done.

Ayameva ca therassa aññābyākaraṇagāthā ahosīti.

And this was the Elder's verse of declaration of final knowledge.

Mahānāmattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Mahānāma is concluded.

6. Pārāpariyattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Pārāpariya

Chaphassāyatane [Pg.291] hitvāti āyasmato pārāpariyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto piyadassissa bhagavato kāle nesādayoniyaṃ nibbattitvā tassa viññutaṃ pattassa vicaraṇaṭṭhāne aññatarasmiṃ vanasaṇḍe piyadassī bhagavā taṃ anuggaṇhituṃ nirodhasamāpattiṃ samāpajjitvā nisīdi. So ca mige pariyesanto taṃ ṭhānaṃ gato satthāraṃ disvā pasannamānaso bhagavantaṃ anto katvā kataṃ sākhāmaṇḍapaṃ padumapupphehi kūṭāgārākārena sañchādetvā uḷāraṃ pītisomanassaṃ paṭisaṃvedento sattāhaṃ namassamāno aṭṭhāsi. Divase divase ca milātamilātāni apanetvā abhinavehi chādesi. Satthā sattāhassa accayena nirodhato vuṭṭhahitvā bhikkhusaṅghaṃ anussari. Tāvadeva asītisahassamattā bhikkhū satthāraṃ parivāresuṃ. ‘‘Madhuradhammakathaṃ suṇissāmā’’ti devatā sannipatiṃsu, mahā samāgamo ahosi. Satthā anumodanaṃ karonto tassa devamanussesu bhāviniṃ sampattiṃ imasmiṃ buddhuppāde sāvakabodhiñca byākaritvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe brāhmaṇakule nibbattitvā viññutaṃ patto tiṇṇaṃ vedānaṃ pāragū hutvā parāparagottatāya pārāpariyoti laddhasamañño bahū brāhmaṇe mante vācento satthu rājagahagamane buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.40.353-385) –

“Having abandoned the six sense bases” is a verse of the Venerable Elder Pārāpariya. What is its origin? This elder too, having made his aspiration under previous Buddhas and accumulated merits in various existences, was reborn into a hunter family during the time of the Blessed One Piyadassī. Having come of age, while he was wandering in a certain forest grove, the Blessed One Piyadassī, in order to favor him, entered the attainment of cessation and sat there. That hunter, searching for deer, came to that place. Seeing the Teacher, his mind became joyful. Enclosing the Blessed One, he made a shelter of branches and covered it with lotus flowers in the shape of a peaked house. Experiencing sublime joy and happiness, he stood paying homage for seven days. Each day, he removed the withered flowers and replaced them with fresh ones. After seven days, the Teacher emerged from cessation and recollected the Saṅgha of bhikkhus. Immediately, eighty thousand bhikkhus surrounded the Teacher. Thinking, “We will listen to the sweet Dhamma talk,” the deities gathered, and a great assembly took place. The Teacher, giving his blessing, declared the man's future prosperity among gods and humans and his attainment of a disciple’s enlightenment in this Buddha’s dispensation, then departed. Through that meritorious deed, he wandered through saṃsāra among gods and humans until, in this Buddha’s dispensation, he was reborn in a brahmin family in Rājagaha. Having come of age and mastered the three Vedas, he became known as Pārāpariya due to his Parāpara lineage. While teaching mantras to many brahmins, he saw the Buddha’s majesty when the Teacher came to Rājagaha. Gaining faith, he went forth and, practicing insight meditation, soon attained Arahantship. Thus, it is said in the Apadāna:

‘‘Piyadassī nāma bhagavā, sayambhū lokanāyako;

Vivekakāmo sambuddho, samādhikusalo muni.

The Blessed One named Piyadassī, the Self-existent, the Leader of the world; desiring seclusion, the Sambuddha, the sage skilled in concentration.

‘‘Vanasaṇḍaṃ samoggayha, piyadassī mahāmuni;

Paṃsukūlaṃ pattharitvā, nisīdi purisuttamo.

Having entered the dense forest, the Great Sage Piyadassī, spread out his rag-robe and sat down, the supreme among men.

‘‘Migaluddo pure āsiṃ, araññe kānane ahaṃ;

Pasadaṃ migamesanto, āhiṇḍāmi ahaṃ tadā.

Formerly I was a deer hunter, in the forest, in the wilderness; seeking spotted deer, I wandered then.

‘‘Tatthaddasāsiṃ [Pg.292] sambuddhaṃ, oghatiṇṇamanāsavaṃ;

Pupphitaṃ sālarājaṃva, sataraṃsiṃva uggataṃ.

There I saw the Sambuddha, who had crossed over the flood, the Taintless One; like a flowering royal sal tree, like the risen sun with its hundred rays.

‘‘Disvānahaṃ devadevaṃ, piyadassiṃ mahāyasaṃ;

Jātassaraṃ samoggayha, padumaṃ āhariṃ tadā.

Having seen the God of gods, Piyadassī of great fame, I entered a natural lake and brought a lotus then.

‘‘Āharitvāna padumaṃ, satapattaṃ manoramaṃ;

Kūṭāgāraṃ karitvāna, chādayiṃ padumenahaṃ.

Having brought a lotus, a hundred-petaled and delightful one, and having made a peaked house, I covered it with the lotus.

‘‘Anukampako kāruṇiko, piyadassī mahāmuni;

Sattarattindivaṃ buddho, kūṭāgāre vasī jino.

Compassionate and merciful, the Great Sage Piyadassī, the Buddha, the Conqueror, dwelt in the peaked house for seven days and nights.

‘‘Purāṇaṃ chaḍḍayitvāna, navena chādayiṃ ahaṃ;

Añjaliṃ paggahetvāna, aṭṭhāsiṃ tāvade ahaṃ.

Having discarded the old one, I covered it with a new one; having raised my joined hands in homage, I stood right there.

‘‘Vuṭṭhahitvā samādhimhā, piyadassī mahāmuni;

Disaṃ anuvilokento, nisīdi lokanāyako.

Having risen from concentration, the Great Sage Piyadassī, the Leader of the world, sat down, looking around in all directions.

‘‘Tadā sudassano nāma, upaṭṭhāko mahiddhiko;

Cittamaññāya buddhassa, piyadassissa satthuno.

Then one named Sudassana, an attendant of great psychic power, knowing the thought of the Buddha, the Teacher Piyadassī,

‘‘Asītiyā sahassehi, bhikkhūhi parivārito;

Vanante sukhamāsīnaṃ, upesi lokanāyakaṃ.

surrounded by eighty thousand bhikkhus, approached the Leader of the World as he sat comfortably at the edge of the forest.

‘‘Yāvatā vanasaṇḍamhi, adhivatthā ca devatā;

Buddhassa cittamaññāya, sabbe sannipatuṃ tadā.

And whatever deities dwelt within that forest grove, knowing the Buddha's thought, they all assembled then.

‘‘Samāgatesu yakkhesu, kumbhaṇḍe saharakkhase;

Bhikkhusaṅghe ca sampatte, gāthā pabyāharī jino.

When the yakkhas, kumbhaṇḍas, and rākṣasas had assembled, and the Saṅgha of bhikkhus had arrived, the Conqueror uttered these verses.

‘‘Thomaṃ sattāhaṃ pūjesi, āvāsañca akāsi me;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

He honored me with praise for seven days, and made me a dwelling; I shall praise him, listen to me as I speak.

‘‘Sududdasaṃ sunipuṇaṃ, gambhīraṃ suppakāsitaṃ;

Ñāṇena kittayissāmi, suṇātha mama bhāsato.

That which is very hard to see, very subtle, deep, and well-proclaimed, I shall proclaim with wisdom; listen to me as I speak.

‘‘Catuddasāni kappāni, devarajjaṃ karissati;

Kūṭāgāraṃ mahantassa, padmapupphehi chāditaṃ.

For fourteen aeons he will reign as king of the devas; a great peaked house of his will be covered with lotus flowers.

‘‘Ākāse [Pg.293] dhārayissati, pupphakammassidaṃ phalaṃ;

Catubbīse kappasate, vokiṇṇaṃ saṃsarissati.

It will be held in the sky for him; this is the fruit of the flower-deed. For twenty-four hundred aeons, he will wander through saṃsāra interspersed.

‘‘Tattha pupphamayaṃ byamhaṃ, ākāse dhārayissati;

Yathā padumapattamhi, toyaṃ na upalimpati.

There, a flowery canopy will be borne for him in the sky; just as water does not cling to a lotus leaf,

‘‘Tathevīmassa ñāṇamhi, kilesā nopalimpare;

Manasā vinivaṭṭetvā, pañca nīvaraṇe ayaṃ.

even so, defilements do not cling to his knowledge; this one, having averted the five hindrances with his mind,

‘‘Cittaṃ janetvā nekkhamme, agārā pabbajissati;

Tato pupphamaye byamhe, dhārente nikkhamissati.

having generated the thought of renunciation, will go forth from the household life; then, while a flowery canopy is borne for him, he will depart.

‘‘Rukkhamūle vasantassa, nipakassa satīmato;

Tattha pupphamayaṃ byamhaṃ, matthake dhārayissati.

While he is dwelling at the foot of a tree, discerning and mindful, a flowery canopy will be borne there above his head.

‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Datvāna bhikkhusaṅghassa, nibbāyissatināsavo.

“Having given robes, almsfood, requisites, and lodging to the Saṅgha of bhikkhus, the taintless one will attain Nibbāna.”

‘‘Kūṭāgārena caratā, pabbajjaṃ abhinikkhamiṃ;

Rukkhamūle vasantampi, kūṭāgāraṃ dharīyati.

“Though wandering with a gabled house, I went forth into homelessness; even while dwelling at the foot of a tree, a gabled house was borne for me.”

‘‘Cīvare piṇḍapāte ca, cetanā me na vijjati;

Puññakammena saṃyutto, labhāmi pariniṭṭhitaṃ.

“I have no intention regarding robes or almsfood; connected with meritorious deeds, I obtain that which is perfected.”

‘‘Gaṇanāto asaṅkheyyā, kappakoṭī bahū mama;

Rittakā te atikkantā, pamuttā lokanāyakā.

“Beyond calculation, immeasurable, are my many crores of aeons; those have passed by empty, the leaders of the world were missed.”

‘‘Aṭṭhārase kappasate, piyadassī vināyako;

Tamahaṃ payirupāsitvā, imaṃ yoniṃ upāgato.

“Eighteen hundred aeons ago, there was Piyadassī, the Guide; having attended upon him, I came to this existence.”

‘‘Idha passāmi sambuddhaṃ, anomaṃ nāma cakkhumaṃ;

Tamahaṃ upagantvāna, pabbajiṃ anagāriyaṃ.

“Here I see the Fully Enlightened One, the One with Vision, named Anoma. Having approached him, I went forth into homelessness.”

‘‘Dukkhassantakaro buddho, maggaṃ me desayī jino;

Tassa dhammaṃ suṇitvāna, pattomhi acalaṃ padaṃ.

“The Buddha, the ender of suffering, the Conqueror, showed me the path. Having heard his Dhamma, I have attained the unshakable state.”

‘‘Tosayitvāna sambuddhaṃ, gotamaṃ sakyapuṅgavaṃ;

Sabbāsave pariññāya, viharāmi anāsavo.

“Having pleased the Fully Enlightened One, Gotama, the bull of the Sakyans, and having fully understood all the taints, I dwell taintless.”

‘‘Aṭṭhārase [Pg.294] kappasate, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Since I revered the Buddha eighteen hundred aeons ago, I do not know a bad destination; this is the fruit of honoring the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā sañjātasomanasso udānavasena –

But having attained arahantship and reflecting on his own practice, with joy arisen, he uttered this inspired utterance:

116.

116.

‘‘Chaphassāyatane hitvā, guttadvāro susaṃvuto;

Aghamūlaṃ vamitvāna, patto me āsavakkhayo’’ti. – gāthaṃ abhāsi;

“Having abandoned the six sense bases, with guarded doors, well-restrained, having vomited out the root of misery, I have attained the destruction of the taints.” Thus he spoke this verse.

Tattha chaphassāyatane hitvāti cakkhusamphassādīnaṃ channaṃ samphassānaṃ uppattiṭṭhānatāya ‘‘phassāyatanānī’’ti laddhanāmāni cakkhādīni cha ajjhattikāyatanāni tappaṭibaddhasaṃkilesappahānavasena pahāya. Guttadvāro susaṃvutoti tato eva cakkhudvārādīnaṃ guttattā, tattha pavattanakānaṃ abhijjhādīnaṃ pāpadhammānaṃ pavesananivāraṇena satikavāṭena suṭṭu pihitattā guttadvāro susaṃvuto. Atha vā manacchaṭṭhānaṃ channaṃ dvārānaṃ vuttanayena rakkhitattā guttadvāro, kāyādīhi suṭṭhu saññatattā susaṃvutoti evamettha attho veditabbo. Aghamūlaṃ vamitvānāti aghassa vaṭṭadukkhassa mūlabhūtaṃ avijjābhavataṇhāsaṅkhātaṃ dosaṃ, sabbaṃ vā kilesadosaṃ ariyamaggasaṅkhātavamanayogapānena uggiritvā santānato bahi katvā, bahikaraṇahetu vā. Patto me āsavakkhayoti kāmāsavādayo āsavā ettha khīyanti, tesaṃ vā khayena pattabboti āsavakkhayo, nibbānaṃ arahattañca. So āsavakkhayo patto adhigatoti udānavasena aññaṃ byākāsi.

Herein, “having abandoned the six sense bases” means having abandoned, by way of abandoning the defilements connected with them, the six internal bases—the eye and so on—which have received the name “sense bases” because they are the place of origin for the six kinds of contact, such as eye-contact. “With guarded doors, well-restrained” means that because the eye-door and so on are guarded, and because the entrance of unwholesome states like covetousness that arise there is prevented and well-closed by the bolt of mindfulness, he is “with guarded doors, well-restrained.” Alternatively, he is “with guarded doors” because the six doors, with the mind as the sixth, are protected in the manner stated, and he is “well-restrained” because he is thoroughly restrained in body and so on. This is how the meaning should be understood here. “Having vomited out the root of misery” means having expelled and cast out from the continuity of existence the fault that is the root of the misery of the cycle of rebirth—namely, the fault identified as ignorance and craving for existence, or all the faults of the defilements—by drinking the emetic medicine of the noble path, or because it is the cause of their expulsion. “I have attained the destruction of the taints” means that the destruction of the taints—Nibbāna and arahantship—is so called because the taints, such as the taint of sensual desire, are destroyed therein, or because it is to be attained by their destruction. Having attained that destruction of the taints, he declared his final knowledge by way of an inspired utterance.

Pārāpariyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Pārāpariya is concluded.

7. Yasattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Yasa

Suvilitto [Pg.295] suvasanoti āyasmato yasattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sumedhassa bhagavato kāle mahānubhāvo nāgarājā hutvā buddhappamukhaṃ bhikkhusaṅghaṃ attano bhavanaṃ netvā mahādānaṃ pavattesi. Bhagavantaṃ mahagghena ticīvarena acchādesi, ekamekañca bhikkhuṃ mahaggheneva paccekadussayugena sabbena samaṇaparikkhārena acchādesi. So tena puññakammena devamanussesu saṃsaranto siddhatthassa bhagavato kāle seṭṭhiputto hutvā mahābodhimaṇḍaṃ sattahi ratanehi pūjesi. Kassapassa bhagavato kāle sāsane pabbajitvā samaṇadhammaṃ akāsi. Evaṃ sugatīsuyeva saṃsaranto imasmiṃ amhākaṃ bhagavato kāle bārāṇasiyaṃ mahāvibhavassa seṭṭhino putto hutvā nibbatti, yaso nāma nāmena paramasukhumālo. ‘‘Tassa tayo pāsādā’’ti sabbaṃ khandhake (mahāva. 25) āgatanayena veditabbaṃ.

“Well-anointed and well-clothed” is the verse of the venerable Elder Yasa. What is its origin? This one, too, having made his aspiration under former Buddhas and having accumulated merits in various existences that are a supporting condition for liberation, in the time of the Blessed One Sumedha, became a nāga king of great power. He brought the Saṅgha of bhikkhus, with the Buddha at its head, to his own abode and held a great almsgiving. He clothed the Blessed One with a magnificent triple robe, and he clothed each and every bhikkhu with a pair of magnificent individual cloths and with all the monastic requisites. By that meritorious deed, wandering among gods and humans, in the time of the Blessed One Siddhattha, he was born as the son of a wealthy merchant and honored the great Bodhi-terrace with the seven kinds of jewels. In the time of the Blessed One Kassapa, he went forth in the dispensation and practiced the ascetic’s duties. Thus, wandering only in happy destinations, in the time of this our Blessed One, he was born in Bārāṇasī as the son of a merchant of great wealth. His name was Yasa, and he was extremely delicate. “He had three palaces”—all this should be understood according to the account given in the Khandhaka (Mahāvagga 25).

So pubbahetunā codiyamāno rattibhāge niddābhibhūtassa parijanassa vippakāraṃ disvā sañjātasaṃvego suvaṇṇapādukārūḷhova gehato niggato devatāvivaṭena nagaradvārena nikkhamitvā isipatanasamīpaṃ gato ‘‘upaddutaṃ vata, bho, upassaṭṭhaṃ vata, bho’’ti āha. Tena samayena bhagavatā isipatane viharantena tasseva anuggaṇhanatthaṃ abbhokāse caṅkamantena ‘‘ehi, yasa, idaṃ anupaddutaṃ, idaṃ anupassaṭṭha’’nti vutto, ‘‘anupaddutaṃ anupassaṭṭhaṃ kira atthī’’ti somanassajāto suvaṇṇapādukā oruyha bhagavantaṃ upasaṅkamitvā ekamantaṃ nisinno satthārā anupubbikathaṃ kathetvā saccadesanāya katāya saccapariyosāne sotāpanno hutvā gavesanatthaṃ āgatassa pitu bhagavatā saccadesanāya kariyamānāya arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.40.456-483) –

Impelled by a past cause, in the middle of the night, he saw the disarray of his retinue, who were overcome by sleep. A sense of urgency arose in him, and, still mounted on his golden sandals, he went out of the house. Exiting through the city gate, which had been opened by a deity, he went near Isipatana and exclaimed, “Oh, what affliction! Oh, what oppression!” At that time, the Blessed One was dwelling at Isipatana. For the purpose of assisting him, the Blessed One was walking in the open air and said, “Come, Yasa. Here there is no affliction, here there is no oppression.” With joy arisen at the thought, “It seems there is a place without affliction and without oppression,” he descended from his golden sandals, approached the Blessed One, and sat down to one side. The Teacher gave him a progressive discourse, and when the teaching on the truths was given, at the conclusion of the truths, he became a stream-enterer. While the discourse on the truths was being given by the Blessed One to his father, who had come searching for him, he realized arahantship. Thus it is said in the Apadāna:

‘‘Mahāsamuddaṃ oggayha, bhavanaṃ me sunimmitaṃ;

Sunimmitā pokkharaṇī, cakkavākapakūjitā.

“Having entered the great ocean, my abode is well-built; well-built is the lotus pond, resounding with ruddy geese.”

‘‘Mandālakehi [Pg.296] sañchannā, padumuppalakehi ca;

Nadī ca sandate tattha, supatitthā manoramā.

“It is covered with mandārava flowers, and with lotuses and water lilies; and a delightful river with good fords flows there.”

‘‘Macchakacchapasañchannā, nānādijasamotthatā;

Mayūrakoñcābhirudā, kokilādīhi vagguhi.

“Covered with fish and turtles, strewn with various kinds of birds, resounding with peacocks and curlews, and with melodious cuckoos and others.”

‘‘Pārevatā ravihaṃsā ca, cakkavākā nadīcarā;

Dindibhā sāḷikā cettha, pammakā jīvajīvakā.

“Doves and royal swans, ruddy geese and river-dwellers; dindibha birds, mynas here, as well as pammakā birds and jīvajīvaka birds.”

‘‘Haṃsā koñcāpi naditā, kosiyā piṅgalā bahū;

Sattaratanasampannā, maṇimuttikavālukā.

“Swans and curlews also resound, along with many owls and tawny birds; endowed with the seven treasures, with sand of jewels and pearls.”

‘‘Sabbasoṇṇamayā rukkhā, nānāgandhasameritā;

Ujjotenti divārattiṃ, bhavanaṃ sabbakālikaṃ.

“All the trees are made of gold, wafting various fragrances; they illuminate the abode day and night, at all times.”

‘‘Saṭṭhitūriyasahassāni, sāyaṃ pāto pavajjare;

Soḷasitthisahassāni, parivārenti maṃ sadā.

“Sixty thousand musical instruments are played evening and morning; sixteen thousand women always attend upon me.”

‘‘Abhinikkhamma bhavanā, sumedhaṃ lokanāyakaṃ;

Pasannacitto sumano, vandayiṃ taṃ mahāyasaṃ.

“Having gone forth from my abode to Sumedha, the leader of the world, with a serene and glad mind, I venerated that greatly renowned one.”

‘‘Sambuddhaṃ abhivādetvā, sasaṅghaṃ taṃ nimantayiṃ;

Adhivāsesi so dhīro, sumedho lokanāyako.

“Having paid homage to the Fully Enlightened One, I invited him together with the Saṅgha; that wise one, Sumedha, the leader of the world, accepted.”

‘‘Mama dhammakathaṃ katvā, uyyojesi mahāmuni;

Sambuddhaṃ abhivādetvā, bhavanaṃ me upāgamiṃ.

“Having given me a Dhamma talk, the Great Sage dismissed me; having paid homage to the Fully Enlightened One, I went to my abode.”

‘‘Āmantayiṃ parijanaṃ, sabbe sannipatātha vo;

Pubbaṇhasamayaṃ buddho, bhavanaṃ āgamissati.

“I addressed my retinue: ‘All of you, gather together! In the forenoon, the Buddha will come to the abode.’”

‘‘Lābhā amhaṃ suladdhaṃ no, ye vasāma tavantike;

Mayampi buddhaseṭṭhassa, pūjaṃ kassāma satthuno.

“‘A gain for us, well gained by us, that we dwell near you; we too shall make an offering to the supreme Buddha, the Teacher.’”

‘‘Annaṃ pānaṃ paṭṭhapetvā, kālaṃ ārocayiṃ ahaṃ;

Vasīsatasahassehi, upesi lokanāyako.

“Having prepared food and drink, I announced the time; the leader of the world approached with a hundred thousand sages.”

‘‘Pañcaṅgikehi tūriyehi, paccuggamanamakāsahaṃ;

Sabbasoṇṇamaye pīṭhe, nisīdi purisuttamo.

“With five-membered musical instruments, I went forth to meet him; on an all-golden seat, the supreme man sat down.”

‘‘Uparicchadanaṃ [Pg.297] āsi, sabbasoṇṇamayaṃ tadā;

Bījaniyo pavāyanti, bhikkhusaṅghassa antare.

“There was a canopy overhead, entirely made of gold at that time; fans were being waved among the Saṅgha of bhikkhus.”

‘‘Pahūtenannapānena, bhikkhusaṅghamatappayiṃ;

Paccekadussayugaḷe, bhikkhusaṅghassadāsahaṃ.

“With abundant food and drink, I satisfied the community of monks; I gave a pair of cloths to each one in the community of monks.

‘‘Yaṃ vadanti sumedhoti, lokāhutipaṭiggahaṃ;

Bhikkhusaṅghe nisīditvā, imā gāthā abhāsatha.

“He whom they call Sumedha, receiver of offerings in the world, having sat in the community of monks, spoke these verses.

‘‘Yo me annena pānena, sabbe ime ca tappayiṃ;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

“‘He who satisfied me and all of these with food and drink, I shall praise him; listen to me as I speak.

‘‘Aṭṭhārase kappasate, devaloke ramissati;

Sahassakkhattuṃ rājā ca, cakkavattī bhavissati.

“‘For eighteen hundred aeons, he will delight in the heavenly world; and a thousand times he will be a king, a wheel-turning monarch.

‘‘Upapajjati yaṃ yoniṃ, devattaṃ atha mānusaṃ;

Sabbadā sabbasovaṇṇaṃ, chadanaṃ dhārayissati.

“‘Whatever birth he takes, whether divine or human, he will always wear an entirely golden covering.

‘‘Tiṃsakappasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘In thirty thousand aeons, born in the Okkāka clan, a Teacher named Gotama by clan will arise in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Sabbāsave pariññāya, nibbāyissatināsavo.

“‘An heir to his Dhamma, a true son, created by the Dhamma, having fully understood all the taints, he will attain Nibbāna, taintless.

‘‘Bhikkhusaṅghe nisīditvā, sīhanādaṃ nadissati;

Citake chattaṃ dhārenti, heṭṭhā chattamhi ḍayhatha.

“‘Sitting in the community of monks, he will roar a lion’s roar. They hold a parasol over the pyre; beneath the parasol, you will be consumed by fire.

‘‘Sāmaññaṃ me anuppattaṃ, kilesā jhāpitā mayā;

Maṇḍape rukkhamūle vā, santāpo me na vijjati.

“‘The state of a recluse has been attained by me, my defilements have been burnt up; whether in a pavilion or at the foot of a tree, no torment is found in me.

‘‘Tiṃsakappasahassamhi, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, sabbadānassidaṃ phalaṃ.

“‘In the thirty thousand aeons since I gave that gift, I have not known a bad destination; this is the fruit of that entire gift.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“‘My defilements are burnt up… the Buddha’s teaching has been done.’”

Atha bhagavā āyasmantaṃ yasaṃ dakkhiṇaṃ bāhuṃ pasāretvā ‘‘ehi bhikkhū’’ti āha. Vacanasamanantarameva dvaṅgulamattakesamassu aṭṭhaparikkhāradharo vassasaṭṭhikatthero [Pg.298] viya ahosi. So attano paṭipattiṃ paccavekkhitvā udānento ehibhikkhubhāvappattito purimāvatthavasena –

Then the Blessed One, stretching out his right arm, said to the Venerable Yasa, “Come, monk.” Immediately upon that utterance, he had hair and beard two finger-breadths long, and appeared bearing the eight requisites, like an elder of sixty rains. Reflecting on his own practice, and considering his former state before attaining the ‘ehi-bhikkhu’ status, he uttered this inspired utterance:

117.

117.

‘‘Suvilitto suvasano, sabbābharaṇabhūsito;

Tisso vijjā ajjhagamiṃ, kataṃ buddhassa sāsana’’nti. – gāthaṃ abhāsi;

“Well-anointed, well-clothed, adorned with all ornaments, I have attained the three knowledges; the Buddha’s teaching has been done.” Thus he spoke this verse.

Tattha suvilittoti sundarena kuṅkumacandanānulepanena vilittagatto. Suvasanoti suṭṭhu mahagghakāsikavatthavasano. Sabbābharaṇabhūsitoti sīsūpagādīhi sabbehi ābharaṇehi alaṅkato. Ajjhagaminti adhigacchiṃ. Sesaṃ vuttanayameva.

Herein, ‘well-anointed’ means having a body anointed with beautiful saffron and sandalwood paste. ‘Well-clothed’ means well-clothed in expensive Kāsī cloth. ‘Adorned with all ornaments’ means adorned with all ornaments, such as head ornaments and so on. ‘Ajjhagamiṃ’ means ‘I attained.’ The rest is as previously stated.

Yasattheragāthāvaṇṇanā niṭṭhitā.

The Exposition of the Verses of the Elder Yasa is concluded.

8. Kimilattheragāthāvaṇṇanā

8. The Exposition of the Verses of the Elder Kimila

Abhisattova nipatatīti āyasmato kimilattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto kakusandhassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto parinibbute satthari tassa dhātuyo uddissa saḷalamālāhi maṇḍapākārena pūjaṃ akāsi. So tena puññakammena tāvatiṃse nibbattitvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthunagare sākiyarājakule nibbatti, kimilotissa nāmaṃ ahosi. So vayappatto bhogasampattiyā sampanno viharati. Tassa ñāṇaparipākaṃ disvā saṃvegajananatthaṃ anupiyāyaṃ viharanto satthā paṭhamayobbane ṭhitaṃ dassanīyaṃ itthirūpaṃ abhinimminitvā purato dassetvā puna anukkamena yathā jarārogavipattīhi abhibhūtā dissati, tathā akāsi. Taṃ disvā kimilakumāro ativiya saṃvegaṃ pakāsento –

“As if cursed, it falls away”—this is the verse of the Venerable Elder Kimila. What is its origin? He too, having made his resolve under past Buddhas and accumulating merits in various existences, was born into a good family during the time of the Blessed One Kakusandha. Having come to understanding, after the Teacher’s final Nibbāna, he honored the relics by making an offering in the form of a pavilion with garlands of salala flowers. Through that meritorious deed, he was reborn in the Tāvatiṃsa heaven. Wandering repeatedly among gods and humans, in this Buddha’s dispensation he was born in the city of Kapilavatthu into a Sakyan royal family, and his name was Kimila. Having reached maturity, he lived replete with wealth and possessions. Seeing that his knowledge was mature, the Teacher, dwelling in Anupiyā to generate a sense of spiritual urgency, manifested a beautiful woman in the prime of youth before him. Then, gradually, he made her appear as if afflicted by aging, sickness, and misfortune. Seeing this, Prince Kimila, expressing extreme spiritual urgency, exclaimed—

118.

118.

‘‘Abhisattova [Pg.299] nipatati vayo, rūpaṃ aññamiva tatheva santaṃ;

Tasseva sato avippavasato, aññasseva sarāmi attāna’’nti. –

“Youth falls away as if cursed; the form, though existing just as it is, seems like another’s. Though I am that very same person, not gone away, I regard myself as if I were another.”

Gāthaṃ abhāsi.

He spoke this verse.

Tattha abhisattovāti ‘‘tvaṃ sīghaṃ gaccha mā tiṭṭhā’’ti devehi anusiṭṭho āṇatto viya. ‘‘Abhisaṭṭho vā’’tipi pāṭho, ‘‘tvaṃ lahuṃ gacchā’’ti kenaci abhilāsāpito viyāti attho. Nipatatīti atipatati abhidhāvati na tiṭṭhati, khaṇe khaṇe khayavayaṃ pāpuṇātīti attho. Vayoti bālyayobbanādiko sarīrassa avatthāviseso. Idha panassa yobbaññaṃ adhippetaṃ, taṃ hissa abhipatantaṃ khīyantaṃ hutvā upaṭṭhitaṃ. Rūpanti rūpasampadāti vadati. Rūpanti pana sarīraṃ ‘‘aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca ākāso parivārito rūpaṃtveva saṅkhaṃ gacchatī’’tiādīsu (ma. ni. 1.306) viya. Aññamiva tatheva santanti idaṃ rūpaṃ yādisaṃ, sayaṃ tatheva tenevākārena santaṃ vijjamānaṃ aññaṃ viya mayhaṃ upaṭṭhātīti adhippāyo. ‘‘Tadeva santa’’nti ca keci paṭhanti. Tasseva satoti tasseva me anaññassa sato samānassa. Avippavasatoti na vippavasantassa, ciravippavāsena hi sato anaññampi aññaṃ viya upaṭṭhāti idampi idha natthīti adhippāyo. Aññasseva sarāmi attānanti imaṃ mama attabhāvaṃ aññassa sattassa viya sarāmi upadhāremi sañjānāmīti attho. Tassevaṃ aniccataṃ manasi karontassa daḷhataro saṃvego udapādi, so saṃvegajāto satthāraṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.56.42-48) –

Therein, ‘as if cursed’ means as if instructed by the gods, “Go quickly, do not stay,” like one commanded. There is also the reading ‘abhisaṭṭho,’ meaning as if urged by someone with desire, “Go swiftly,” like one entreated. ‘It falls away’ means it rushes past, it runs on, it does not stay; it signifies reaching decay and passing away moment by moment. ‘Youth’ refers to the distinct stages of the body, such as childhood and youth. Here, youth is intended, for it is seen rushing forward and decaying as it appears. ‘Form’ refers to perfection of form, it is said. But ‘form’ also means the body, as in the passage: “Dependent on bones, sinews, and flesh, and space enclosed—this is called ‘form.’” ‘As if another, though existing just so’ means this form, existing in the same way, with the same appearance, appears to me as if it were another. And some read, ‘tadeva santaṃ.’ ‘Of that very same one existing’ means ‘of me, the very same, existing, not different.’ ‘Not having departed’ means not having gone far away; for when one has been long separated, even what is not another may appear as if it were another, but here, this is not the case. ‘I regard myself as if another’ means ‘I recall this self of mine as if it were another being,’ I consider, I perceive, I recognize. Reflecting thus on its impermanence, a stronger sense of spiritual urgency arose in him. Filled with this spiritual urgency, he approached the Teacher, heard the Dhamma, acquired faith, went forth, established insight, and soon attained Arahantship. Therefore, it is said in the Apadāna:

‘‘Nibbute kakusandhamhi, brāhmaṇamhi vusīmati;

Gahetvā saḷalaṃ mālaṃ, maṇḍapaṃ kārayiṃ ahaṃ.

“When Kakusandha, the brahmin who had lived the holy life, had attained Nibbāna, I took up a salala garland and had a pavilion made.

‘‘Tāvatiṃsaṃ gato santo, labhimha byamhamuttamaṃ;

Aññe devetirocāmi, puññakammassidaṃ phalaṃ.

“Having gone to Tāvatiṃsa, being there, I obtained a supreme mansion; I outshine the other gods; this is the fruit of that meritorious deed.

‘‘Divā [Pg.300] vā yadi vā rattiṃ, caṅkamanto ṭhito cahaṃ;

Channo saḷalapupphehi, puññakammassidaṃ phalaṃ.

“Whether by day or by night, whether walking or standing, I am covered by salala flowers; this is the fruit of that meritorious deed.

‘‘Imasmiṃyeva kappamhi, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“In this very eon, because I revered the Buddha, I have not known a bad destination: this is the fruit of revering the Buddha.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvāpi thero attano purimuppannaṃ aniccatāmanasikāraṃ vibhāvento tameva gāthaṃ paccudāhāsi. Tenetaṃ imassa therassa aññābyākaraṇampi ahosi.

But even after attaining Arahantship, the Elder, making manifest his previously arisen contemplation of impermanence, recited that very verse again. Thus, this also became the Elder’s declaration of final knowledge.

Kimilattheragāthāvaṇṇanā niṭṭhitā.

The Exposition of the Verses of the Elder Kimila is concluded.

9. Vajjiputtattheragāthāvaṇṇanā

9. The Exposition of the Verses of the Elder Vajjiputta

Rukkhamūlagahanaṃ pasakkiyāti āyasmato vajjiputtattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito catunavute kappe ekaṃ paccekasambuddhaṃ bhikkhāya gacchantaṃ disvā pasannamānaso kadaliphalāni adāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ licchavirājaputto hutvā nibbatti, vajjirājaputtattā vajjiputtotveva cassa samaññā ahosi. So daharo hutvā hatthisikkhādisikkhanakālepi hetusampannatāya nissaraṇajjhāsayova hutvā vicaranto satthu dhammadesanākāle vihāraṃ gantvā parisapariyante nisinno dhammaṃ sutvā paṭiladdhasaddho satthu santike pabbajitvā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.51.57-62) –

"Having penetrated the thicket at the root of a tree"—this is the verse of the Venerable Elder Vajjiputta. What is its origin? He too, having made a resolution in the presence of past Buddhas, accumulating merit that serves as a foundation for liberation in various existences, ninety-four aeons ago from now, saw a Paccekabuddha going for alms. With a joyful mind, he gave banana fruits. By that meritorious deed, he was reborn in the deva world. After repeatedly performing good deeds, he wandered through the realms of gods and humans until, in this Buddha's dispensation, he was reborn as the son of a Licchavi king in Vesāli. Because he was a Vajji prince, his designation was Vajjiputta. As a youth, even during the time of learning elephant training and other skills, being endowed with the necessary conditions, he wandered about with an inclination only towards renunciation. He went to the monastery during the Teacher's Dhamma talk, and sitting at the edge of the assembly, he heard the Dhamma and gained faith. He went forth in the Teacher's presence and, applying himself to insight meditation, soon attained the six higher knowledges. As it is said in the Apadāna (Apadāna, Thera 2.51.57-62):

‘‘Sahassaraṃsī bhagavā, sayambhū aparājito;

Vivekā vuṭṭhahitvāna, gocarāyābhinikkhami.

“The Blessed One, with a thousand rays, the self-existent, unconquered, having arisen from solitude, went forth for his alms-round.

‘‘Phalahattho ahaṃ disvā, upagacchiṃ narāsabhaṃ;

Pasannacitto sumano, avaṭaṃ adadiṃ phalaṃ.

“With fruit in hand, I saw and approached the bull among men; with a serene and glad mind, I gave the fruit into his bowl.

‘‘Catunnavutito [Pg.301] kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Ninety-four aeons ago, when I gave that fruit, I have not known a bad destination: this is the fruit of giving fruit.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha's teaching has been fulfilled.”

Chaḷabhiñño pana hutvā aparabhāge aciraparinibbute satthari dhammaṃ saṅgāyituṃ saṅketaṃ katvā mahātheresu tattha tattha viharantesu ekadivasaṃ āyasmantaṃ ānandaṃ sekhaṃyeva samānaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ disvā tassa uparimaggādhigamāya ussāhaṃ janento –

But having attained the six higher knowledges, later, after the Teacher had recently attained final Nibbāna, when the great elders had made an agreement to chant the Dhamma and were dwelling here and there, one day, seeing the Venerable Ānanda, who was still a learner, teaching the Dhamma surrounded by a large assembly, and wishing to inspire him to strive for the attainment of the higher path—

119.

119.

‘‘Rukkhamūlagahanaṃ pasakkiya, nibbānaṃ hadayasmiṃ opiya;

Jhāya gotama mā ca pamādo, kiṃ te biḷibiḷikā karissatī’’ti. –

“Having penetrated the thicket at the root of a tree, placing Nibbāna in your heart; meditate, Gotama, and do not be heedless. What will this prattling do for you?”

Gāthaṃ abhāsi.

He uttered the verse.

Tattha rukkhamūlagahananti rukkhamūlabhūtaṃ gahanaṃ, gahanañhi atthi, na rukkhamūlaṃ, rukkhamūlañca atthi, na gahanaṃ, tesu rukkhamūlaggahaṇena ṭhānassa chāyāsampannatāya vātātapaparissayābhāvaṃ dasseti. Gahanaggahaṇena nivātabhāvena vātaparissayābhāvaṃ janasambādhābhāvañca dasseti, tadubhayena ca bhāvanāyogyataṃ. Pasakkiyāti upagantvā. Nibbānaṃ hadayasmiṃ opiyāti ‘‘evaṃ mayā paṭipajjitvā nibbānaṃ adhigantabba’’nti nibbutiṃ hadaye ṭhapetvā citte karitvā. Jhāyāti lakkhaṇūpanijjhānena jhāya, vipassanābhāvanāsahitaṃ maggabhāvanaṃ bhāvehi. Gotamāti dhammabhaṇḍāgārikaṃ gottena ālapati. Mā ca pamādoti adhikusalesu dhammesu mā pamādaṃ āpajji. Idāni yādiso therassa pamādo, taṃ paṭikkhepavasena dassento ‘‘kiṃ te biḷibiḷikā karissatī’’ti āha. Tattha biḷibiḷikāti viḷiviḷikiriyā, biḷibiḷīti saddapavatti yathā niratthakā, evaṃ biḷibiḷikāsadisā janapaññatti kiṃ te karissati kīdisaṃ atthaṃ tuyhaṃ sādheti, tasmā janapaññattiṃ pahāya sadatthapasuto hohīti ovādaṃ adāsi.

Therein, 'the thicket at the root of a tree' means a thicket that is at the base of a tree. For there can be a thicket without a tree base, and there can be a tree base without a thicket. By mentioning 'the root of a tree,' he shows the absence of danger from wind and sun due to the place being endowed with shade. By mentioning 'thicket,' he shows the absence of danger from wind due to it being a sheltered place, and the absence of crowds of people. And by both, he shows its suitability for meditation. 'Pasakkiya' means having gone near. 'Placing Nibbāna in your heart' means having established quenching in the heart, having fixed it in the mind, thinking, 'By practicing thus, I must attain Nibbāna.' 'Meditate' means meditate by closely contemplating the characteristics; develop the path-development accompanied by insight-development. 'Gotama' addresses the treasurer of the Dhamma by his clan-name. 'Do not be heedless' means do not fall into heedlessness regarding the higher skillful qualities. Now, showing by way of refutation what kind of heedlessness the Elder had, he said, 'What will this prattling do for you?' Herein, 'biḷibiḷikā' means the act of prattling; just as the sound 'biḷibiḷī' is meaningless, so too is popular designation similar to 'biḷibiḷikā'. 'What will it do for you?' means what kind of benefit will it accomplish for you? Therefore, abandoning popular designation, be intent on your own true goal—thus he gave his advice.

Taṃ [Pg.302] sutvā aññehi vuttavisagandhavāyanavacanena saṃvegajāto bahudeva rattiṃ caṅkamena vītināmento vipassanaṃ ussukkāpetvā senāsanaṃ pavisitvā mañcake nipannamattova arahattaṃ pāpuṇi.

Hearing that, stirred to a sense of urgency by the words spoken by another that carried the scent of poison, he spent much of the night in walking meditation. Having diligently applied himself to insight, upon entering his dwelling and just as he was lying down on the bed, he attained arahantship.

Vajjiputtattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verse of the Elder Vajjiputta is concluded.

10. Isidattattheragāthāvaṇṇanā

10. The Commentary on the Verse of the Elder Isidatta

Pañcakkhandhā pariññātāti āyasmato isidattattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ bhagavantaṃ rathiyaṃ gacchantaṃ disvā pasannamānaso madhuraṃ āmodaphalaṃ adāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde avantiraṭṭhe vaḍḍhagāme aññatarassa satthavāhassa putto hutvā nibbatti, isidattotissa nāmaṃ ahosi. So vayappatto macchikāsaṇḍe cittassa gahapatino adiṭṭhasahāyo hutvā tena buddhaguṇe likhitvā pesitasāsanaṃ paṭilabhitvā sāsane sañjātappasādo therassa mahākaccānassa santike pabbajitvā vipassanaṃ ārabhitvā nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.51.80-84) –

“The five aggregates are fully understood”—this is the verse of the Venerable Elder Isidatta. What is its origin? He too, having made a resolution under past Buddhas, accumulated merit here and there in various existences conducive to liberation. During the time of the Blessed One Vipassī, he was reborn into a good family and, having reached an age of understanding, one day saw the Blessed One walking along the road. With a joyful mind, he offered a sweet, fragrant fruit. Through that meritorious deed, he was reborn in the heavenly realm. Again and again performing meritorious deeds, wandering among devas and humans, in this Buddha’s dispensation, he was reborn as the son of a caravan leader in Vaḍḍhagāma in the Avanti country. His name was Isidatta. When he came of age, he became a friend whom he had not seen of the householder Citta in Macchikāsaṇḍa. Having received a message sent by him in which the virtues of the Buddha were written, he developed faith in the Dispensation. He went forth under the Elder Mahākaccāna, began insight meditation, and soon became one endowed with the six higher knowledges. Thus it is said in the Apadāna (Apadāna, Thera 2.51.80-84)—

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;

Rathiyaṃ paṭipajjantaṃ, āmodamadadiṃ phalaṃ.

“The golden-hued Perfectly Enlightened One, recipient of offerings, was walking along the road; I gave him a fragrant fruit.”

‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Ninety-one aeons ago, when I gave that fruit, I have not known a bad destination; this is the fruit of giving fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha’s teaching has been fulfilled.”

Chaḷabhiñño pana hutvā ‘‘buddhupaṭṭhānaṃ gamissāmī’’ti theraṃ āpucchitvā anukkamena majjhimadesaṃ gantvā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno[Pg.303], ‘‘kacci, bhikkhu, khamanīyaṃ, kacci yāpanīya’’ntiādinā satthārā katapaṭisanthāro paṭivacanamukhena, ‘‘bhagavā tumhākaṃ sāsanaṃ upagatakālato paṭṭhāya mayhaṃ sabbadukkhaṃ apagataṃ, sabbo parissayo vūpasanto’’ti pavedanavasena aññaṃ byākaronto –

Having become one endowed with the six higher knowledges, he took leave of the elder, saying, “I will go to attend upon the Buddha.” Gradually, he journeyed to the Middle Country, approached the Teacher, paid homage, and sat down to one side. Having been greeted by the Teacher with kind words, such as, “I hope you are keeping well, monk? I hope you are comfortable?” he, in his reply, by way of announcement, declared his final knowledge, saying, “Since the time I came under your dispensation, Blessed One, all my suffering has departed, all distress has been allayed”—

120.

120.

‘‘Pañcakkhandhā pariññātā, tiṭṭhanti chinnamūlakā;

Dukkhakkhayo anuppatto, patto me āsavakkhayo’’ti. – gāthaṃ abhāsi;

“The five aggregates are fully understood, they stand with their roots cut off; the end of suffering has been attained, the destruction of taints has been reached by me.” – thus he spoke the verse.

Tattha pañcakkhandhā pariññātāti pañcapi me upādānakkhandhā vipassanāpaññāsahitāya maggapaññāya ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo’’ti sabbaso paricchijja ñātā, na tesu kiñcipi pariññātabbaṃ atthīti adhippāyo. Tiṭṭhanti chinnamūlakāti sabbaso pariññātattā eva tesaṃ avijjātaṇhādikassa mūlassa samucchinnattā ariyamaggena pahīnattā yāvacarimacittanirodhā te tiṭṭhanti. Dukkhakkhayo anuppattoti chinnamūlakattāyeva ca nesaṃ vaṭṭadukkhassa khayo parikkhayo anuppatto, nibbānaṃ adhigataṃ. Patto me āsavakkhayoti kāmāsavādīnaṃ sabbesaṃ āsavānaṃ khayante abhigantabbatāya ‘‘āsavakkhayo’’ti laddhanāmaṃ arahattaṃ pattaṃ paṭiladdhanti attho. Keci pana antimāyaṃ samussayo’’ti paṭhanti. Nibbānassa adhigatattāyeva ayaṃ mama samussayo attabhāvo antimo sabbapacchimako, natthi dāni punabbhavoti attho. Yaṃ pana tattha tattha avuttaṃ, taṃ heṭṭhā vuttanayattā uttānaṃyevāti.

Here, “the five aggregates are fully understood”—that is, my five clinging-aggregates have been thoroughly known by the wisdom of insight combined with the wisdom of the path, by discerning: “This is suffering, this much suffering; there is nothing beyond this.” The meaning is that there is nothing more to be fully understood about them. “They remain with roots cut off”—because they have been fully understood, and because their root, consisting of ignorance, craving, and so on, has been completely uprooted and abandoned by the noble path, they persist only until the cessation of the final consciousness. “The cessation of suffering has been attained”—because their roots have been cut off, the exhaustion and complete destruction of the suffering of the round of existence has been reached, and Nibbāna has been realized. “I have reached the destruction of the taints”—that is, all the taints, beginning with the taint of sensual desire, have been destroyed, and thus the state named “the destruction of the taints,” arahantship, has been attained and obtained. Some, however, read the phrase “this is my last aggregation”—meaning that because Nibbāna has been realized, this aggregation, this individual existence, is the final one, the very last. There is now no further becoming. As for what is not explicitly stated here and there, it is clear from what has been explained earlier.

Isidattattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Isidatta is concluded.

Dvādasamavaggavaṇṇanā niṭṭhitā.

The Commentary on the Twelfth Chapter is concluded.

Niṭṭhitā ca paramatthadīpaniyaṃ theragāthāvaṇṇanāyaṃ

Thus ends the commentary on the Theragāthā in the Paramatthadīpanī.

Vīsādhikasatattheragāthāpaṭimaṇḍitassa ekakanipātassa

The chapter of the single collection, adorned with the verses of one hundred and twenty elders.

Atthavaṇṇanā.

Commentary.

2. Dukanipāto

2. The Book of Twos

1. Paṭhamavaggo

1. The First Chapter

1. Uttarattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Uttara

Dukanipāte [Pg.304] natthi koci bhavo niccotiādikā āyasmato uttarattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto sumedhassa bhagavato kāle vijjādharo hutvā ākāsena vicarati. Tena ca samayena satthā tassa anuggaṇhanatthaṃ vanantare aññatarasmiṃ rukkhamūle nisīdi chabbaṇṇabuddharaṃsiyo vissajjento. So antalikkhena gacchanto bhagavantaṃ disvā pasannacitto ākāsato oruyha suvisuddhehi vipulehi kaṇikārapupphehi bhagavantaṃ pūjesi, pupphāni buddhānubhāvena satthu upari chattākārena aṭṭhaṃsu, so tena bhiyyosomattāya pasannacitto hutvā aparabhāge kālaṃ katvā tāvatiṃse nibbattitvā uḷāraṃ dibbasampattiṃ anubhavanto yāvatāyukaṃ tattha ṭhatvā tato cuto devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe brāhmaṇamahāsālaputto hutvā nibbatti, uttarotissa nāmaṃ ahosi. So viññutaṃ patto brāhmaṇavijjāsu nipphattiṃ gantvā jātiyā rūpena vijjāya vayena sīlācārena ca lokassa sambhāvanīyo jāto. Tassa taṃ sampattiṃ disvā vassakāro magadhamahāmatto attano dhītaraṃ dātukāmo hutvā attano adhippāyaṃ pavedesi. So nissaraṇajjhāsayatāya taṃ paṭikkhipitvā kālena kālaṃ dhammasenāpatiṃ payirupāsanto tassa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vattasampanno hutvā theraṃ upaṭṭhahati.

The verse of the Venerable Elder Uttara, beginning with “No existence is permanent,” is in the Dukanipāta. What is its origin? This elder, too, had performed deeds of merit under previous Buddhas, accumulating merit here and there in various existences conducive to the turning away from the round of existence. During the time of the Blessed Sumedha, he became a knowledge-holder and traveled through the sky. At that time, the Teacher, to favor him, sat at the foot of a certain tree in the forest, radiating the six-colored Buddha rays. As he was passing through the air, he saw the Blessed One and, with a joyful heart, descended from the sky. With very pure and abundant kaṇikāra flowers, he honored the Blessed One. By the power of the Buddha, the flowers remained in the form of a canopy above the Teacher. Filled with even greater joy, he passed away at a later time and was reborn in the Tāvatiṃsa heaven, enjoying abundant divine prosperity for his entire lifespan there. After passing away from there, wandering among devas and humans, in this Buddha’s dispensation, he was reborn as the son of a wealthy brahmin in Rājagaha, and his name was Uttara. Having reached maturity, he mastered brahminical knowledge and became esteemed in the world for his birth, beauty, knowledge, age, and virtuous conduct. Seeing his prosperity, Vassakāra, the chief minister of Magadha, wishing to give him his daughter, expressed his intention. However, due to his inclination toward renunciation, he declined. From time to time, he attended upon the General of the Dhamma, listened to the Dhamma in his presence, and acquired faith. Eventually, he went forth, became accomplished in the monastic observances, and attended upon the elder.

Tena ca samayena therassa aññataro ābādho uppanno, tassa bhesajjatthāya uttaro sāmaṇero pātova pattacīvaramādāya vihārato nikkhanto antarāmagge taḷākassa tīre pattaṃ ṭhapetvā udakasamīpaṃ gantvā mukhaṃ dhovati. Atha aññataro umaṅgacoro ārakkhapurisehi [Pg.305] anubaddho aggadvāreneva nagarato nikkhamitvā palāyanto attanā gahitaṃ ratanabhaṇḍikaṃ sāmaṇerassa patte pakkhipitvā palāyi. Sāmaṇero pattasamīpaṃ upagato. Coraṃ anubandhantā rājapurisā sāmaṇerassa patte bhaṇḍikaṃ disvā, ‘‘ayaṃ coro, iminā coriyaṃ kata’’nti sāmaṇeraṃ pacchābāhaṃ bandhitvā vassakārassa brāhmaṇassa dassesuṃ. Vassakāro ca tadā rañño vinicchaye niyutto hutvā chejjabhejjaṃ anusāsati. So ‘‘pubbe mama vacanaṃ nādiyi, suddhapāsaṇḍiyesu pabbajī’’ti ca baddhāghātattā kammaṃ asodhetvāva jīvantameva taṃ sūle uttāsesi.

At that time, a certain illness arose in the elder. For his medicine, the novice Uttara took his bowl and robe early in the morning and left the monastery. On the way, he placed his bowl on the bank of a pond and went near the water to wash his face. Then, a certain tunnel-thief, pursued by guards, fled through the main gate of the city. As he ran, he placed a bundle of jewels he had taken into the novice’s bowl and escaped. The novice approached his bowl. The royal officers, chasing the thief, saw the bundle in the novice’s bowl and said, “This is the thief! He has committed this theft!” They bound the novice’s hands behind his back and brought him before Vassakāra the brahmin. Vassakāra, at that time, was appointed to the king’s judgment and decreed punishments of mutilation and breaking. Because he held a grudge, declaring, “He did not heed my words before—he went forth among pure sectarians!” and, without investigating the deed, had him impaled alive on a stake.

Athassa bhagavā ñāṇaparipākaṃ oloketvā taṃ ṭhānaṃ gantvā vipphurantahatthanakhamaṇimayūkhasambhinnasitābhatāya paggharantajātihiṅgulakasuvaṇṇarasadhāraṃ viya jālāguṇṭhitamudutalunadīghaṅgulihatthaṃ uttarassa sīse ṭhapetvā, ‘‘uttara, idaṃ te purimakammassa phalaṃ uppannaṃ, tattha tayā paccavekkhaṇabalena adhivāsanā kātabbā’’ti vatvā ajjhāsayānurūpaṃ dhammaṃ desesi. Uttaro amatābhisekasadisena satthu hatthasamphassena sañjātappasādasomanassatāya uḷāraṃ pītipāmojjaṃ paṭilabhitvā yathāparicitaṃ vipassanāmaggaṃ samārūḷho ñāṇassa paripākaṃ gatattā satthu ca desanāvilāsena tāvadeva maggapaṭipāṭiyā sabbakilese khepetvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.56.55-92) –

Then the Blessed One, observing the maturity of his wisdom, went to that place. Placing his hand—with its white lustre mingled with the rays from his sparkling fingernail-gems, like a stream of flowing natural vermilion and liquid gold, his soft, tender, long-fingered hand covered with a web-like pattern—on Uttara’s head, he said, “Uttara, this fruit of your former kamma has arisen; you must endure it through the power of reflection.” Then he taught him the Dhamma in accordance with his inclination. Uttara, having gained great joy and gladness due to the serene joy and confidence that arose from the Teacher’s touch—like an anointment with the deathless—ascended the path of insight he had long practiced. As his wisdom had reached maturity and through the Teacher’s graceful delivery of the teaching, he immediately destroyed all defilements in due order along the path and became one with the six higher knowledges. Thus it is said in the Apadāna (Apadāna, Thera 2.56.55-92):

‘‘Sumedho nāma sambuddho, bāttiṃsavaralakkhaṇo;

Vivekakāmo bhagavā, himavantamupāgami.

“The Perfectly Enlightened One named Sumedha, possessing the thirty-two excellent marks, desiring seclusion, the Blessed One approached the Himalayas.

‘‘Ajjhogāhetvā himavantaṃ, aggo kāruṇiko muni;

Pallaṅkaṃ ābhujitvāna, nisīdi parisuttamo.

“Having plunged into the Himalayas, the foremost compassionate sage, folding his legs cross-wise, the best among the pure, sat down.

‘‘Vijjādharo tadā āsiṃ, antalikkhacaro ahaṃ;

Tisūlaṃ sugataṃ gayha, gacchāmi ambare tadā.

“Then I was a knowledge-holder, a sky-walker was I; having taken the trident, I went happily through the sky at that time.

‘‘Pabbatagge yathā aggi, puṇṇamāyeva candimā;

Vanaṃ obhāsate buddho, sālarājāva phullito.

“Just as a fire on a mountain peak, or the moon on the full-moon day, the Buddha illuminates the forest, like a blossoming king-sāl tree.

‘‘Vanaggā [Pg.306] nikkhamitvāna, buddharaṃsībhidhāvare;

Naḷaggivaṇṇasaṅkāsā, disvā cittaṃ pasādayiṃ.

“Having come forth from the treetops, the Buddha's rays were shining, resembling the color of a blazing reed-fire. Having seen them, I gladdened my heart.

‘‘Vicinaṃ addasaṃ pupphaṃ, kaṇikāraṃ devagandhikaṃ;

Tīṇi pupphāni ādāya, buddhaseṭṭhamapūjayiṃ.

“While searching, I saw a Kaṇikāra flower, divinely scented; taking three flowers, I worshipped the supreme Buddha.

‘‘Buddhassa ānubhāvena, tīṇi pupphāni me tadā;

Uddhaṃvaṇṭā adhopattā, chāyaṃ kubbanti satthuno.

“By the Buddha's power, my three flowers then, with stems upward and petals downward, cast a shade for the Teacher.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-performed deed, and by my intentions and aspirations, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Tattha me sukataṃ byamhaṃ, kaṇikārīti ñāyati;

Saṭṭhiyojanamubbedhaṃ, tiṃsayojanavitthataṃ.

“There my well-made celestial palace is known as Kaṇikāra, sixty leagues in height and thirty leagues in breadth.

‘‘Sahassakaṇḍaṃ satabheṇḍu, dhajālu haritāmayaṃ;

Satasahassaniyyūhā, byamhe pātubhaviṃsu me.

“A thousand sections, a hundred globes, banners of green and gold; a hundred thousand pinnacles appeared for me in the palace.

‘‘Soṇṇamayā maṇimayā, lohitaṅkamayāpi ca;

Phalikāpi ca pallaṅkā, yenicchakā yadicchakā.

“Couches of gold, of gems, and also of coral, and crystal couches too, appearing as one desires, as one wishes.

‘‘Mahārahañca sayanaṃ, tūlikā vikatīyutaṃ;

Uddhalomiñca ekantaṃ, bimbohanasamāyutaṃ.

“And a bed of great value, with a mattress of various designs, and an excellent coverlet with fleece on one side, furnished with pillows.

‘‘Bhavanā nikkhamitvāna, caranto devacārikaṃ;

Yathā icchāmi gamanaṃ, devasaṅghapurakkhato.

“Having departed from my mansion, wandering on a divine journey, my going is as I wish, preceded by a host of deities.

‘‘Pupphassa heṭṭhā tiṭṭhāmi, uparicchadanaṃ mama;

Samantā yojanasataṃ, kaṇikārehi chāditaṃ.

I stand beneath a flower, a canopy above me; for a hundred leagues around, it is covered with kaṇikāra blossoms.

‘‘Saṭṭhitūriyasahassāni, sāyaṃ pātaṃ upaṭṭhahuṃ;

Parivārenti maṃ niccaṃ, rattindivamatanditā.

Sixty thousand musical instruments attended upon me morning and evening. They constantly surrounded me, untiringly, day and night.

‘‘Tattha naccehi gītehi, tāḷehi vāditehi ca;

Ramāmi khiḍḍā ratiyā, modāmi kāmakāmahaṃ.

There, with dances, songs, clapping, and instrumental music, I delight in sport and pleasure; I, a desirer of sensual pleasures, rejoice.

‘‘Tattha bhutvā pivitvā ca, modāmi tidase tadā;

Nārīgaṇehi sahito, modāmi byamhamuttame.

Having eaten and drunk there, I then rejoice among the thirty gods; surrounded by groups of women, I rejoice in my supreme palace.

‘‘Satānaṃ [Pg.307] pañcakkhattuñca, devarajjamakārayiṃ;

Satānaṃ tīṇikkhattuñca, cakkavattī ahosahaṃ;

Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

Five hundred times I ruled as king of the gods; three hundred times I was a wheel-turning monarch; and extensive regional kingship I held an incalculable number of times.

‘‘Bhave bhave saṃsaranto, mahābhogaṃ labhāmahaṃ;

Bhoge me ūnatā natthi, buddhapūjāyidaṃ phalaṃ.

Wandering from existence to existence, I obtain great wealth; there is no lack of wealth for me. This is the fruit of honoring the Buddha.

‘‘Duve bhave saṃsarāmi, devatte atha mānuse;

Aññaṃ gatiṃ na jānāmi, buddhapūjāyidaṃ phalaṃ.

I transmigrate in two existences: as a god or as a human. I know no other destination. This is the fruit of honoring the Buddha.

‘‘Duve kule pajāyāmi, khattiye cāpi brāhmaṇe;

Nīce kule na jānāmi, buddhapūjāyidaṃ phalaṃ.

I am born into two families: either a noble family or a brahmin family. I do not know a low family. This is the fruit of honoring the Buddha.

‘‘Hatthiyānaṃ assayānaṃ, sivikaṃ sandamānikaṃ;

Labhāmi sabbamevetaṃ, buddhapūjāyidaṃ phalaṃ.

Elephant vehicles, horse vehicles, and swiftly moving palanquins—all these I obtain. This is the fruit of honoring the Buddha.

‘‘Dāsīgaṇaṃ dāsagaṇaṃ, nāriyo samalaṅkatā;

Labhāmi sabbamevetaṃ, buddhapūjāyidaṃ phalaṃ.

A retinue of female slaves, a retinue of male slaves, and women adorned with ornaments—all these I obtain. This is the fruit of honoring the Buddha.

‘‘Koseyyakambaliyāni, khomakappāsikāni ca;

Labhāmi sabbamevetaṃ, buddhapūjāyidaṃ phalaṃ.

Silken and woolen garments, and linen and cotton cloths—all these I obtain. This is the fruit of honoring the Buddha.

‘‘Navavatthaṃ navaphalaṃ, navaggarasabhojanaṃ;

Labhāmi sabbamevetaṃ, buddhapūjāyidaṃ phalaṃ.

New clothes, new fruits, and food with new, excellent flavors—all these I obtain. This is the fruit of honoring the Buddha.

‘‘Imaṃ khāda imaṃ bhuñja, imamhi sayane saya;

Labhāmi sabbamevetaṃ, buddhapūjāyidaṃ phalaṃ.

“Eat this, enjoy this, lie on this bed”—all this I obtain. This is the fruit of honoring the Buddha.

‘‘Sabbattha pūjito homi, yaso accuggato mama;

Mahāpakkho sadā homi, abhejjapariso sadā;

Everywhere I am honored, my fame is exceedingly high; I always have a large following, my assembly is always unbreakable.

Ñātīnaṃ uttamo homi, buddhapūjāyidaṃ phalaṃ.

I am the best among my relatives. This is the fruit of honoring the Buddha.

‘‘Sītaṃ uṇhaṃ na jānāmi, pariḷāho na vijjati;

Atho cetasikaṃ dukkhaṃ, hadaye me na vijjati.

I know neither cold nor heat; no fever is found in me. Nor is there any mental pain, no suffering in my heart.

‘‘Suvaṇṇavaṇṇo hutvāna, saṃsarāmi bhavābhave;

Vevaṇṇiyaṃ na jānāmi, buddhapūjāyidaṃ phalaṃ.

Having a golden complexion, I transmigrate from existence to existence; I do not know discoloration. This is the fruit of honoring the Buddha.

‘‘Devalokā [Pg.308] cavitvāna, sukkamūlena codito;

Sāvatthiyaṃ pure jāto, mahāsāle suaḍḍhake.

Having passed away from the heavenly realm, impelled by a root of merit, I was born in the city of Sāvatthī, in a great, very wealthy family.

‘‘Pañca kāmaguṇe hitvā, pabbajiṃ anagāriyaṃ;

Jātiyā sattavassohaṃ, arahattamapāpuṇiṃ.

Having abandoned the five strands of sensual pleasure, I went forth into homelessness. At seven years of age, I attained arahantship.

‘‘Upasampādayī buddho, guṇamaññāya cakkhumā;

Taruṇo pūjanīyohaṃ, buddhapūjāyidaṃ phalaṃ.

The Buddha, the One with Vision, ordained me, recognizing my qualities. Though young, I am worthy of reverence. This is the fruit of honoring the Buddha.

‘‘Dibbacakkhu visuddhaṃ me, samādhikusalo ahaṃ;

Abhiññāpāramippatto, buddhapūjāyidaṃ phalaṃ.

My divine eye is purified; I am skilled in concentration. I have attained the perfection of direct knowledge. This is the fruit of honoring the Buddha.

‘‘Paṭisambhidā anuppatto, iddhipādesu kovido;

Dhammesu pāramippatto, buddhapūjāyidaṃ phalaṃ.

I have attained the analytical knowledges; I am skilled in the bases of psychic power. I have reached perfection in the Dhammas. This is the fruit of honoring the Buddha.

‘‘Tiṃsakappasahassamhi, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

Thirty thousand aeons ago, I venerated the Buddha. I do not know a bad destination. This is the fruit of venerating the Buddha.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Chaḷabhiñño puna hutvā sūlato uṭṭhahitvā parānuddayāya ākāse ṭhatvā pāṭihāriyaṃ dassesi. Mahājano acchariyabbhutacittajāto ahosi. Tāvadevassa vaṇo saṃrūḷhi, so bhikkhūhi, ‘‘āvuso, tādisaṃ dukkhaṃ anubhavanto kathaṃ tvaṃ vipassanaṃ anuyuñjituṃ asakkhī’’ti puṭṭho, ‘‘pageva me, āvuso, saṃsāre ādīnavo, saṅkhārānañca sabhāvo sudiṭṭho, evāhaṃ tādisaṃ dukkhaṃ anubhavantopi asakkhiṃ vipassanaṃ vaḍḍhetvā visesaṃ adhigantu’’nti dassento –

Having again become one possessing the six direct knowledges, he rose from the stake and, out of compassion for others, stood in the air and displayed a miracle. The great multitude was filled with amazement and wonder. Immediately, his wound healed. When the monks asked him, “Friend, how were you able to apply yourself to insight meditation while experiencing such suffering?” he replied, explaining, “Friends, the danger in saṃsāra and the nature of conditioned things had already been clearly seen by me. Thus, even while experiencing such suffering, I was able to develop insight and attain a special distinction.”

121.

121.

‘‘Natthi koci bhavo nicco, saṅkhārā vāpi sassatā;

Uppajjanti ca te khandhā, cavanti aparāparaṃ.

No existence is permanent, nor are conditioned things eternal. These aggregates arise and pass away again and again.

122.

122.

‘‘Etamādīnavaṃ ñatvā, bhavenamhi anatthiko;

Nissaṭo sabbakāmehi, patto me āsavakkhayo’’ti. –

Having known this danger, I am disinterested in existence. Freed from all sensual pleasures, I have attained the destruction of the taints.

Imaṃ gāthādvayaṃ abhāsi.

He spoke these two verses.

Tattha [Pg.309] natthi koci bhavo niccoti kammabhavo upapattibhavo kāmabhavo rūpabhavo arūpabhavo saññībhavo asaññībhavo nevasaññīnāsaññībhavo ekavokārabhavo catuvokārabhavo pañcavokārabhavoti evaṃbhedo, tatthāpi hīno majjhimo ukkaṭṭho dīghāyuko sukhabahulo vomissasukhadukkhoti evaṃvibhāgo yokoci nicco dhuvo thiro apalokiyadhammo natthi taṃ taṃ kāraṇaṃ paṭicca samuppannattā. Yasmā ca etadevaṃ, tasmā saṅkhārā vāpi sassatā natthīti yojanā. Paccayehi saṅkhatattā ‘‘saṅkhārā’’ti laddhanāme hi pañcakkhandhe upādāya bhavasamaññāya saṅkhārāva hutvā sambhūtā jarāmaraṇena ca vipariṇamantīti asassatā vipariṇāmadhammā. Tathā hi te ‘‘saṅkhārā’’ti vuccanti. Tenāha uppajjanti ca te khandhā, cavanti aparāparanti. Te bhavapariyāyena saṅkhārapariyāyena ca vuttā pañcakkhandhā yathāpaccayaṃ aparāparaṃ uppajjanti, uppannā ca jarāya paripīḷitā hutvā cavanti paribhijjantīti attho. Etena ‘‘bhavo, saṅkhārā’’ti ca laddhavohārā pañcakkhandhā udayabbayasabhāvāti dasseti. Yasmā tilakkhaṇaṃ āropetvā saṅkhāre sammasantassa tayopi bhavā ādittaṃ viya saṅkhate ādīnavaṃ dosaṃ pageva vipassanāpaññāya jānitvā aniccalakkhaṇehi diṭṭhā saṅkhārā dukkhānattā vibhūtatarā upaṭṭhahanti, tenāha bhagavā – ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15).

Here, 'no existence is permanent' refers to the existence of kamma, the existence of rebirth, the existence of sensual desire, the existence of form, the formless existence, the percipient existence, the non-percipient existence, the neither-percipient-nor-non-percipient existence, the one-constituent existence, the four-constituent existence, and the five-constituent existence—thus differentiated. Even within these distinctions, whether inferior, middling, or superior, long-lived, abundant in pleasure, or mixed with pleasure and pain—none of these is permanent, stable, firm, or not subject to decay, because they arise dependent on their respective causes. Since this is so, the connection is that 'formations are also not eternal.' For the five aggregates, which are conditioned by causes and thus designated as 'formations,' having come into being as formations by way of the designation of existence, are subject to aging and death, and thus are impermanent and subject to change. That is why they are called 'formations.' Hence it is said: 'These aggregates arise and pass away again and again.' The meaning is that these five aggregates, spoken of in terms of existence and formations, arise successively according to conditions, and having arisen, they are oppressed by aging and then pass away, disintegrating. By this, it is shown that the five aggregates, conventionally termed 'existence' and 'formations,' have the nature of arising and ceasing. Because when one contemplates formations by applying the three characteristics, all three existences appear like a burning house, and one has already known the danger and fault in the conditioned by insight-wisdom. When formations are seen with the characteristic of impermanence, suffering and non-self become even more clearly manifest. Therefore, the Blessed One said: 'What is impermanent is suffering; what is suffering is non-self' (SN 3.15).

Yasmā tilakkhaṇaṃ āropetvā saṅkhāre sammasantassa tayopi bhavā ādittaṃ viya agāraṃ sappaṭibhayā upaṭṭhahanti, tasmā āha ‘‘bhavenamhi anatthiko’’ti. Evaṃ pana sabbaso bhavehi vinivattiyamānassa kāmesu apekkhāya lesopi na sambhavatiyeva, tenāha ‘‘nissaṭo sabbakāmehī’’ti, amhīti yojanā. Mānusehi viya dibbehipi kāmehi nivattitacittosmīti attho. Patto me āsavakkhayoti yasmā evaṃ suparimajjitasaṅkhāro bhavesu suparidiṭṭhādīnavo kāmesu ca anāsattamānaso tasmā sūlamatthake nisinnenāpi me mayā patto adhigato [Pg.310] āsavakkhayo nibbānaṃ arahattañcāti. Aññehi ca sabrahmacārīhi appattamānasehi tadadhigamāya ussāho karaṇīyoti bhikkhūnaṃ ovādamadāsi.

Since for one who reflects on formations by applying the three characteristics, all three existences appear as fearful as a burning house, therefore he said: 'I am disinterested in existence.' Moreover, for one who is being completely turned away from all existences, not even the slightest trace of longing for sensual pleasures can arise. Hence it is said: 'I am freed from all sensual pleasures,' which is to be connected with 'amhi.' The meaning is: 'I have turned my mind away from sensual pleasures, whether human or divine.' 'Attained is the destruction of the taints' means that because he had thus thoroughly cleansed the formations, clearly seen the danger in existences, and had a mind unattached to sensual pleasures, therefore, even while sitting on the tip of a stake, the destruction of the taints—Nibbāna and arahantship—was attained by him. And since other fellow practitioners, with minds not yet attained, should make effort for its attainment, he thus gave advice to the monks.

Uttarattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Uttara is completed.

2. Piṇḍolabhāradvājattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Piṇḍola Bhāradvāja

Nayidaṃ anayenātiādikā āyasmato piṇḍolabhāradvājattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle sīhayoniyaṃ nibbattitvā pabbataguhāyaṃ viharati. Bhagavā tassa anuggahaṃ kātuṃ gocarāya pakkantakāle sayanaguhaṃ pavisitvā nirodhaṃ samāpajjitvā nisīdi. Sīho gocaraṃ gahetvā nivatto guhādvāre bhagavantaṃ disvā haṭṭhatuṭṭho jalajathalajapupphehi pūjaṃ katvā cittaṃ pasādento bhagavato ārakkhatthāya araññe vāḷamige apanetuṃ tīsu velāsu sīhanādaṃ nadanto buddhagatāya satiyā aṭṭhāsi. Yathā paṭhamadivasaṃ, evaṃ sattāhaṃ pūjesi. Bhagavā sattāhaccayena nirodhā vuṭṭhahitvā ‘‘vattissati imassa ettako upanissayo’’ti tassa passantasseva ākāsaṃ pakkhanditvā vihārameva gato. Sīho pālileyyakahatthī viya buddhaviyogadukkhaṃ adhivāsetuṃ asakkonto kālaṃ katvā haṃsavatīnagare mahābhogakule nibbattitvā vayappatto nagaravāsīhi saddhiṃ vihāraṃ gato dhammadesanaṃ sutvā sattāhaṃ mahādānaṃ pavattetvā yāvajīvaṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto amhākaṃ bhagavato kāle kosambiyaṃ rañño utenassa purohitaputto hutvā nibbatti bhāradvājo nāma nāmena. So vayappatto tayo vede uggahetvā pañca māṇavakasatāni mante vācento mahagghasabhāvena ananurūpācārattā tehi pariccajjanto rājagahaṃ gantvā bhagavato bhikkhusaṅghassa ca lābhasakkāraṃ disvā sāsane pabbajitvā bhojane amattaññū hutvā vicaranto satthārā upāyena [Pg.311] mattaññutāya patiṭṭhāpito vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.50.104-109) –

This is the verse of the Venerable Elder Piṇḍola Bhāradvāja, beginning with “Nayidaṃ anayena.” What is its origin? It is said that in the time of the Blessed One Padumuttara, he was born as a lion and dwelt in a mountain cave. The Blessed One, wishing to bestow his grace upon him, entered his sleeping cave while he was away foraging, attained cessation, and sat there. The lion, returning from foraging, saw the Blessed One at the cave entrance and, filled with joy and delight, worshipped him with water-born and land-born flowers. With a serene mind, he stood guard to protect the Blessed One from wild beasts in the forest, roaring a lion’s roar three times a day, with his mindfulness directed towards the Buddha. Just as on the first day, so he worshipped for seven days. After seven days, the Blessed One emerged from cessation and, thinking, “This will be sufficient basis for his future attainment,” rose into the sky right before the lion’s eyes and returned to the monastery. Unable to endure the sorrow of separation from the Buddha, like the elephant Pālileyyaka, the lion died and was reborn in a wealthy family in the city of Haṃsavatī. When he came of age, he went to the monastery with the townspeople, listened to the Dhamma discourse, and held a great almsgiving for seven days. He performed meritorious deeds throughout his life and, wandering through successive existences among devas and humans, in the time of our Blessed One, he was born in Kosambī as Bhāradvāja, the son of King Udena’s chaplain. When he came of age, he mastered the three Vedas and taught mantras to five hundred young brahmins. Due to his expensive habits and inappropriate conduct, they abandoned him. He went to Rājagaha and, seeing the gains and honor received by the Blessed One and the monastic community, he went forth into the teaching. Being immoderate in food, he wandered about until the Teacher skillfully established him in moderation. He then developed insight and soon became one endowed with the six higher knowledges. Thus it is said in the Apadāna: (Apadāna, Thera 2.50.104-109)

‘‘Migaluddo pure āsiṃ, vipine vicaraṃ tadā;

Addasaṃ virajaṃ buddhaṃ, sabbadhammāna pāraguṃ.

“Once, I was a deer hunter, roaming in the wilds then. I saw the stainless Buddha, the one gone beyond all phenomena.”

‘‘Piyālaphalamādāya, buddhaseṭṭhassadāsahaṃ;

Puññakkhettassa vīrassa, pasanno sehi pāṇibhi.

“Taking a piyāla fruit, I gave it to the supreme Buddha, the hero, the field of merit. With my own hands, with a serene mind.”

‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Thirty-one aeons ago from now, when I gave that fruit then; I have not known a bad destination, this is the fruit of that fruit-offering.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Chaḷabhiñño pana hutvā ‘‘bhagavato sammukhā yaṃ sāvakehi pattabbaṃ, taṃ mayā patta’’nti, bhikkhusaṅghe ca ‘‘yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū’’ti sīhanādaṃ nadi. Tena taṃ bhagavā, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sīhanādikānaṃ yadidaṃ piṇḍolabhāradvājo’’ti (a. ni. 1.188, 195) etadagge ṭhapesi. So ekadivasaṃ attano santikaṃ upagataṃ gihikāle sahāyabhūtaṃ macchariṃ micchādiṭṭhibrāhmaṇaṃ anukampamāno tassa dānakathaṃ kathetvā tena ca ‘‘ayaṃ mama dhanaṃ vināsetukāmo’’ti bhakuṭiṃ katvāpi ‘‘tuyhaṃ ekabhattaṃ demī’’ti vutte, ‘‘taṃ saṅghassa dehi mā mayha’’nti saṅghassa pariṇāmesi. Puna brāhmaṇena ‘‘ayaṃ maṃ bahūnaṃ dāpetukāmo’’ti appaccaye pakāsite dutiyadivasaṃ dhammasenāpatinā saṅghagatāya dakkhiṇāya mahapphalabhāvappakāsanena taṃ pasādetvā, ‘‘ayaṃ brāhmaṇo ‘āhāragedhena maṃ dāne nīyojesī’ti maññati, āhārassa pana mayā sabbaso pariññātabhāvaṃ na jānāti, handa naṃ jānāpemī’’ti –

Having become one endowed with the six higher knowledges, he declared, “Whatever can be attained by the disciples in the presence of the Blessed One, that I have attained.” And to the community of monks, he roared the lion’s roar: “Let anyone who has doubts about the path or the fruit question me.” Because of this, the Blessed One placed him foremost among his monk disciples who roar the lion’s roar, saying, “Monks, this Piṇḍola Bhāradvāja is the foremost among my monk disciples who roar the lion’s roar.” One day, out of compassion for a stingy brahmin with wrong views, who had been a friend in his householder life and had approached him, he spoke to him about giving. Though the brahmin frowned, thinking, “This man wants to destroy my wealth,” when he said, “I will give you one meal,” Piṇḍola replied, “Give it to the Sangha, not to me,” and thus redirected it to the Sangha. Again, when the brahmin showed displeasure, thinking, “This man wants me to give to many,” on the next day, the General of the Dhamma pleased him by explaining the great fruitfulness of a donation given to the Sangha. Piṇḍola reflected: “This brahmin thinks, ‘He induces me to give out of greed for food,’ but he does not know that I have fully understood the nature of food. Come, let me make him understand.”

123.

123.

‘‘Nayidaṃ anayena jīvitaṃ, nāhāro hadayassa santiko;

Āhāraṭṭhitiko samussayo, iti disvāna carāmi esanaṃ.

“This life is not by wrong means, nor is food a solace to the heart; this aggregate is sustained by food—seeing this, I wander seeking alms.”

124.

124.

‘‘Paṅkoti [Pg.312] hi naṃ avedayuṃ, yāyaṃ vandanapūjanā kulesu;

Sukhumaṃ sallaṃ durubbahaṃ, sakkāro kāpurisena dujjaho’’ti. –

“Indeed, they declared it to be a mire, this homage and veneration in families; a subtle dart, hard to extract, honor is hard for a base person to abandon.”

Gāthādvayaṃ abhāsi.

He uttered these two verses.

Tattha nayidaṃ anayena jīvitanti idaṃ mama jīvitaṃ anayena añāyena veḷudānapupphadānādianesanāya na hoti jīvitanikantiyā abhāvato. Nāhāro hadayassa santikoti āhāro ca āhariyamāno maggaphalañāṇaṃ viya hadayassa cittassa santikaro na hoti, kevalaṃ pana sajjukaṃ khudāpaṭighātamattaṃ karotīti adhippāyo. Atha vā nāhāro hadayassa santikoti āhāro rasataṇhāvatthu me hadayassa santiko āsatto na hoti rasataṇhāya eva abhāvato. ‘‘Santike’’tipi paṭhanti. Yo hi āhāragiddho lābhasakkārappasuto vicarati, tassa āhāro hadayassa santike nāma abhiṇhaṃ manasikātabbato. Yo pana pariññātāhāro, so tattha pahīnacchandarāgo, na tassāhāro hadayassa santike nāma – ‘‘kathaṃ nu kho labheyya’’ntiādimanasikaraṇasseva abhāvato. Yadi hi jīvitanikanti āhārarasataṇhā ca natthi, atha kasmā piṇḍāya carasīti anuyogaṃ manasi katvā āha ‘‘āhāraṭṭhitiko samussayo, iti disvāna carāmi esana’’nti. Āhāro bhojanaṃ ṭhiti ṭhānaṃ paccayo etassāti āhāraṭṭhitiko. ‘‘Āhārapaṭibaddhavuttiko samussayo kāyo’’iti disvāna evaṃ ñatvā imamatthaṃ buddhiyaṃ ṭhapetvā carāmi esanaṃ, bhikkhāpariyesanaṃ karomīti attho.

Here, “this life is not by wrong means” means that my life is not sustained by wrong means, by improper means, such as seeking offerings of bamboo, flowers, etc., because there is no clinging to life. “Nor is food a solace to the heart” means that food, even when consumed, does not bring solace to the heart, to the mind, like the knowledge of the path and fruition does. It merely serves to temporarily relieve hunger—this is the intended meaning. Alternatively, “nor is food a solace to the heart” means that food, being the basis of craving for taste, is not attached to my heart because there is no craving for taste. Some also read “santike” (near). For one who is greedy for food and obsessed with gain and honor, food is indeed always near the heart, as it is constantly to be kept in mind. But for one who has fully understood food, and has abandoned desire and lust for it, food is not near the heart—because there is no such thought as, “How can I obtain it?” If there is no clinging to life or craving for the taste of food, then why do you go for alms? Reflecting on this question, he says: “This aggregate is sustained by food; seeing this, I wander seeking alms.” “This aggregate is sustained by food” means that food is the condition for its existence and sustenance. Having understood this truth—that “this body, this aggregate, is dependent on food for its sustenance”—and established it in my wisdom, I wander seeking alms.

Paccayanimittaṃ kulāni upasaṅkamanto tattha vandanapūjanāhi lābhasakkārehi ca bajjhatīti evaṃ mādisesu na cintetabbanti dassento ‘‘paṅko’’tigāthaṃ abhāsi. Tassattho – yā ayaṃ paccayanimittaṃ upagatānaṃ pabbajitānaṃ kulesu gehavāsīsu pavattissati guṇasambhāvanā pūjanā ca, yasmā taṃ abhāvitattānaṃ osīdāpanaṭṭhena malīnabhāvakaraṇena ca paṅko kaddamoti buddhādayo avedayuṃ abbhaññāsuṃ pavedesuṃ vā, tasmā sā sappurisānaṃ [Pg.313] bandhāya na hoti sakkārāsāya pageva pahīnattā. Asappurisassa pana sakkārāsā duviññeyyasabhāvatāya pīḷājananato anto tudanato uddharituṃ asakkuṇeyyato ca sukhumaṃ sallaṃ durubbahaṃ. Tato eva tena sakkāro kāpurisena dujjaho durubbaheyyo tassa pahānapaṭipattiyā appaṭipajjanato, sakkārāsāpahānena pahīno hotīti. Taṃ sutvā brāhmaṇo there abhippasanno ahosi.

Showing that the thought, ‘Approaching families for the sake of requisites, one becomes bound by their veneration, honor, and material gains,’ should not be entertained in regard to those like him, he recited the verse beginning “Paṅko.” Its meaning is this: The esteem and veneration that will arise among householders in families for those gone forth who approach them for the sake of requisites—since the Buddhas and others declared this to be a mire, a mud, because it causes the uncultivated to sink and creates a state of impurity, it is therefore not a bond for virtuous people, as the craving for honor has already been abandoned. But for an unvirtuous person, the craving for honor, due to its nature that is difficult to know, is a subtle dart, hard to bear, because it is a source of oppression, pricks within, and is difficult to pull out. Therefore, honor is hard to abandon and hard to bear for that inferior person, because he does not undertake the practice for its abandonment. It is abandoned by abandoning the craving for honor. Hearing this, the brahmin became deeply devoted to the elder.

Piṇḍolabhāradvājattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Piṇḍola Bhāradvāja is completed.

3. Valliyattheragāthāvaṇṇanā

3. The Commentary on the Verses of Elder Valliya

Makkaṭo pañcadvārāyantiādikā āyasmato valliyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito ekatiṃse kappe kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ kenacideva karaṇīyena araññaṃ gato tattha nāradaṃ nāma paccekasambuddhaṃ rukkhamūle vasantaṃ disvā pasannamānaso naḷehi sālaṃ katvā tiṇehi chādetvā adāsi. Caṅkamanaṭṭhānañcassa sodhetvā vālukā okiritvā adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālassa putto hutvā nibbatti, valliyotissa nāmaṃ ahosi. So vayappatto yobbanamanuppatto indriyavasiko hutvā vicaranto kalyāṇamittasaṃsaggena bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.93-103) –

The verses beginning with 'The monkey at the five gates...' are those of the Venerable Valliya Thera. What is their origin? He too, having established a basis of merit in the presence of previous Buddhas, accumulating merits in various existences, was reborn in a good family in the thirty-first aeon from now. There, having attained maturity, one day he went into the forest for some business. Seeing the Paccekabuddha named Nārada dwelling at the foot of a tree, his mind became joyful. He made a hall with reeds, covered it with grass, and offered it. He also cleaned his walking path, scattered sand, and gave it. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s dispensation, he was reborn as the son of a great brahmin family in Sāvatthī, named Valliyotissa. Coming of age and reaching his youth, while living under the sway of his senses, through association with good friends, he approached the Blessed One, heard the Dhamma, acquired faith, and went forth. Establishing insight, he soon attained arahantship. Thus it is said in the Apadāna (Ap. Thera 2.50.93-103)—

‘‘Himavantassāvidūre, hārito nāma pabbato;

Sayambhū nārado nāma, rukkhamūle vasī tadā.

“Not far from the Himālaya, there is a mountain named Hārita; the Self-Awakened One, Nārada by name, dwelt at the foot of a tree at that time.”

‘‘Naḷāgāraṃ karitvāna, tiṇena chādayiṃ ahaṃ;

Caṅkamaṃ sodhayitvāna, sayambhussa adāsahaṃ.

“Having built a hut of reeds, I covered it with grass; having cleaned the promenade, I gave it to the Self-Awakened One.”

‘‘Tena [Pg.314] kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by my intentions and aspirations, having abandoned the human body, I went to the Tāvatiṃsa heaven.”

‘‘Tattha me sukataṃ byamhaṃ, naḷakuṭikanimmitaṃ;

Saṭṭhiyojanamubbedhaṃ, tiṃsayojanavitthataṃ.

“There a well-made celestial mansion arose for me, created from the reed hut, sixty yojanas in height and thirty yojanas in breadth.”

‘‘Catuddasesu kappesu, devaloke ramiṃ ahaṃ;

Ekasattatikkhattuñca, devarajjamakārayiṃ.

“For fourteen aeons I rejoiced in the heavenly world; seventy-one times I ruled as a divine king.”

‘‘Catuttiṃsatikkhattuñca, cakkavattī ahosahaṃ;

Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

“Thirty-four times I was a wheel-turning monarch, and my regional kingships were vast and innumerable.”

‘‘Dhammapāsādamāruyha, sabbākāravarūpamaṃ;

Yadicchakāhaṃ vihare, sakyaputtassa sāsane.

“Having ascended the palace of Dhamma, endowed with all excellent qualities, I dwell as I wish in the dispensation of the son of the Sakyans.”

‘‘Ekatiṃse ito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, naḷakuṭiyidaṃ phalaṃ.

“Thirty-one aeons ago, when I performed that deed, I have not known a bad rebirth; this is the fruit of the reed hut.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha's teaching has been fulfilled.”

Arahattaṃ pana patvā puthujjanakāle attano cittassa rūpādiārammaṇesu yathākāmappavattiyā, idāni ariyamaggena niggahitabhāvassa ca vibhāvanena aññaṃ byākaronto –

Having attained arahantship, however, he declared his final knowledge by way of explaining the tendency of his own mind to proceed as it pleased among objects such as forms when he was an ordinary person, and its state of being restrained now by the Noble Path:

125.

125.

‘‘Makkaṭo pañcadvārāyaṃ, kuṭikāyaṃ pasakkiya;

Dvārena anupariyeti, ghaṭṭayanto muhuṃ muhuṃ.

“A monkey, attached to this five-gated hut, circles around from door to door, striking them again and again.”

126.

126.

‘‘Tiṭṭha makkaṭa mā dhāvi, na hi te taṃ yathā pure;

Niggahītosi paññāya, neva dūraṃ gamissasī’’ti. – gāthādvayaṃ abhāsi;

“Stop, monkey, do not run! It is not for you as it was before. You are restrained by wisdom; you will not go far.” – He spoke this pair of verses.

Tattha ghaṭṭayantoti attano lolabhāvena rukkhassa aññaṃ sākhaṃ muñcitvā aññassa gahaṇena anekavāraṃ tattha rukkhaṃ cālento phalūpabhogamakkaṭo viya tena tena cakkhādidvārena rūpādiārammaṇesu aññaṃ muñcitvā aññaṃ gaṇhanto cittasantānassa samādānavasena niccalaṃ ṭhātuṃ [Pg.315] appadānena abhikkhaṇaṃ ghaṭṭayanto cālento tasmiṃyeva rūpādiārammaṇe anuparivattati yathākāmaṃ vicarati. Vattamānasamīpatāya cettha vattamānavacanaṃ. Evaṃ anupariyanto ca tiṭṭha, makkaṭa, mā dhāvi tvaṃ, cittamakkaṭa, idāni tiṭṭha mā dhāvi, ito paṭṭhāya te dhāvituṃ na sakkā, tasmā na hi te taṃ yathā pūre yasmā taṃ attabhāvagehaṃ pubbe viya na te sevitaṃ pihitadvārabhāvato, kiñca niggahītosi paññāya sayañca idāni maggapaññāya kilesābhisaṅkhārasaṅkhātānaṃ pādānaṃ chedanena accantikaṃ niggahaṃ pattosi, tasmā neva dūraṃ gamissasi ito attabhāvato dūraṃ dutiyādiattabhāvaṃ neva gamissasi yāvacarimakacittaṃ eva te gamananti dasseti. ‘‘Neto dūra’’ntipi pāṭho, so evattho.

Therein, 'striking' means: like a monkey enjoying fruit, which, due to its restlessness, releases one branch of a tree and grasps another, repeatedly shaking the tree; similarly, this mind, through the doors of the eye and so on, releases one sense-object such as form and grasps another. By not allowing the mental continuum to remain still through restraint, it constantly strikes and shakes it, revolving around that very sense-object, wandering as it pleases. The present tense is used here to indicate imminence. Thus, being admonished, it means: 'Stop, monkey, do not run! You, mind-monkey, stop now, do not run! From now on you cannot run. Therefore, it is not for you as it was before, because that house which is the self-state is not to be frequented by you as before, since its doors are closed. Moreover, you are restrained by wisdom. Now, through the wisdom of the path, by cutting off the feet called 'formations of defilements,' you have attained ultimate restraint. Therefore, you will not go far; from this self-state you will not go far to a second self-state and so on. Your journey is only up to the final consciousness.' This is what is shown. There is also the reading 'neto dūraṃ,' which has the same meaning.

Valliyattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Valliya is concluded.

4. Gaṅgātīriyattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Gaṅgātīriya

Tiṇṇaṃ me tālapattānantiādikā āyasmato gaṅgātīriyattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto sāsane abhippasanno hutvā bhikkhusaṅghassa pānīyamadāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa gahapatissa putto hutvā nibbatti, ‘‘datto’’tissa nāmaṃ ahosi. So vayappatto gharāvāsaṃ vasanto agamanīyaṭṭhānabhāvaṃ ajānitvā vītikkamaṃ katvā puna agamanīyaṭṭhānabhāvaṃ ñatvā saṃvegajāto pabbajitvā taṃ kammaṃ jigucchitvā lūkhapaṭipattiṃ anutiṭṭhanto paṃsukūlacīvaraṃ chavasittasadisaṃ mattikāpattañca gahetvā gaṅgātīre tīhi tālapattehi kuṭikaṃ katvā vihāsi, tenevassa gaṅgātīriyoti samaññā ahosi. So ‘‘arahattaṃ appatvā na kenaci sallapissāmī’’ti cittaṃ adhiṭṭhāya paṭhamaṃ saṃvaccharaṃ tuṇhībhūto vacībhedaṃ akarontova vihāsi. Dutiye saṃvacchare gocaragāme aññatarāya itthiyā ‘‘mūgo nu kho no’’ti vīmaṃsitukāmāya patte khīraṃ āsiñcantiyā [Pg.316] hatthavihāre katepi okirite, ‘‘alaṃ, bhaginī’’ti vācaṃ nicchari. Tatiye pana saṃvacchare antaravasseva ghaṭayanto vāyamanto arahattaṃ pāpuṇi, tena vuttaṃ apadāne (apa. thera 2.50.51-56) –

The verses beginning with 'Tiṇṇaṃ me tālapattānaṃ' are those of the Venerable Gaṅgātīriya. What is their origin? It is said that in the time of the Blessed One Padumuttara, he was born in a good family, and having attained understanding, he became deeply devoted to the Dispensation and offered drinking water to the community of monks. Through that meritorious deed, he was reborn in the heavenly realm. After repeatedly performing meritorious deeds and wandering between the deva and human realms, in this Buddha-era he was born as the son of a certain householder in Sāvatthī. His name was Datta. Having come of age, while living the household life, he unknowingly transgressed by going to an improper place. Later, realizing it was an improper place, a sense of spiritual urgency arose in him. He went forth and, disgusted by that action, he undertook austere practices. Taking up a rag-robe like a shroud and a clay bowl, he built a hut with three palm leaves on the bank of the Ganges and dwelt there. For that reason, his designation became 'Gaṅgātīriya.' Resolving, 'I will not speak with anyone until I attain arahantship,' for the first year he remained silent, not breaking his speech. In the second year, in a village where he went for alms, a certain woman, wishing to test, 'Is he mute or not?', poured milk into his bowl. Even when it was spilled due to a movement of her hand, he uttered the words, 'Enough, sister.' Then, in the third year, striving and making an effort during the rains-retreat itself, he attained arahantship. Thus it is said in the Apadāna (Ap. Thera 2.50.51-56):

‘‘Padumuttarabuddhassa, bhikkhusaṅghe anuttare;

Pasannacitto sumano, pānīghaṭamapūrayiṃ.

“For the unsurpassed community of monks of the Buddha Padumuttara, with a confident and joyful mind, I filled a water pot.”

‘‘Pabbatagge dumagge vā, ākāse vātha bhūmiyaṃ;

Yadā pānīyamicchāmi, khippaṃ nibbattate mama.

“Whether on a mountain peak, in the treetops, in the sky, or on the ground—whenever I desire drinking water, it swiftly arises for me.”

‘‘Satasahassito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, dakadānassidaṃ phalaṃ.

“In the hundred-thousandth aeon from now, when I gave that gift, I have known no bad rebirth; this is the fruit of the gift of water.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha's teaching has been fulfilled.”

Arahā pana hutvā attano pubbabhāgapaṭipattiyā vibhāvanamukhena aññaṃ byākaronto –

Having become an Arahant, however, he declared his final knowledge by way of explaining his own preliminary practice:

127.

127.

‘‘Tiṇṇaṃ me tālapattānaṃ, gaṅgātīre kuṭī katā;

Chavasittova me patto, paṃsukūlañca cīvaraṃ.

“My hut on the bank of the Ganges was made of three palm leaves; my bowl was like a shroud, and my robe was a rag-robe.”

128.

128.

‘‘Dvinnaṃ antaravassānaṃ, ekā vācā me bhāsitā;

Tatiye antaravassamhi, tamokhandho padālito’’ti. – gāthādvayaṃ abhāsi;

“During two rains-retreats, only one utterance was spoken by me; in the third rains-retreat, the mass of darkness was rent asunder.” – He spoke this pair of verses.

Tattha tiṇṇaṃ me tālapattānaṃ, gaṅgātīre kuṭī katāti tālarukkhato pahitehi tīhi tālapaṇṇehi mayhaṃ vassanapariharaṇatthaṃ gaṅgāya nadiyā tīre kuṭikā katā. Tena attano senāsanasantosaṃ dasseti. Vuttañhi dhammasenāpatinā –

Therein, 'My hut on the bank of the Ganges was made of three palm leaves' means: a small hut was made for me on the bank of the river Ganges with three palm leaves taken from a palm tree, for the purpose of keeping off the rain. By this, he shows his contentment with his dwelling. For it was said by the General of the Dhamma:

‘‘Pallaṅkena nisinnassa, jaṇṇuke nābhivassati;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 985;

mi. pa. 6.1.1);

“For one seated cross-legged, the rain does not fall upon the knees; this is sufficient for a pleasant abiding for a monk with a resolute mind.”

‘‘Tālapattīna’’ntipi pāṭho, so evattho. Chavasittova me pattoti mayhaṃ patto chavasittasadiso, matānaṃ khīrasecanakuṇḍasadisoti attho[Pg.317]. Paṃsukūlañca cīvaranti cīvarañca me antaramaggasusānādīsu chaḍḍitanantakehi kataṃ paṃsukūlaṃ. Padadvayena parikkhārasantosaṃ dasseti.

“Tālapattīna” is also a reading, with the same meaning. ‘My bowl is like a corpse-vessel’ means my bowl is similar to a corpse-vessel, that is, like a milk-pouring vessel for the dead—this is the meaning. ‘And my robe is a rag-robe’ means my robe is a rag-robe made from innumerable discarded cloths from places like roadsides and cemeteries. With these two phrases, he shows his contentment with the requisites.

Dvinnaṃ antaravassānanti dvīsu antaravassesu pabbajitato arahattamappattasaṃvaccharesu. Ekā vācā me bhāsitāti ekā, ‘‘alaṃ, bhaginī’’ti khīrapaṭikkhepavācā eva mayā vuttā, añño tattha vacībhedo nāhosi. Tena ukkaṃsagataṃ kāyavacīsaṃyamaṃ dasseti. Tatiye antaravassamhīti tatiyassa saṃvaccharassa abbhantare, tasmiṃ aparipuṇṇeyeva. Tamokhandho padālitoti aggamaggena tamokhandho bhinno, avijjānusayo samucchinnoti attho. Tena tadekaṭṭhatāya sabbakilesānaṃ anavasesappahānaṃ vadati.

‘Between two rainy seasons’ means in the two intervening years after going forth, the years before attaining arahantship. ‘A single word was spoken by me’ means one word, “Enough, sister,” the word refusing milk, was spoken by me; there was no other kind of speech there. By this, he shows the exalted restraint of body and speech. ‘In the third intervening year’ means within the third year, while it was still incomplete. ‘The mass of darkness was split’ means the mass of darkness was broken by the highest path, meaning the underlying tendency of ignorance was eradicated. By this, due to its single meaning, he declares the abandonment of all defilements without remainder.

Gaṅgātīriyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Gaṅgātīriya is concluded.

5. Ajinattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Ajina

Api ce hoti tevijjotiādikā āyasmato ajinattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto buddhasuññe loke kulagehe nibbattitvā viññutaṃ patto kenacideva karaṇīyena araññaṃ gato tattha sucintitaṃ nāma paccekasambuddhaṃ ābādhena pīḷitaṃ nisinnaṃ disvā upasaṅkamitvā vanditvā bhesajjatthāya pasannamānaso ghatamaṇḍaṃ adāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa daliddabrāhmaṇassa gehe paṭisandhiṃ gaṇhi. Taṃ vijāyanakāle ajinacammena sampaṭicchiṃsu. Tenassa ajinotveva nāmaṃ akaṃsu. So bhogasaṃvattaniyassa kammassa akatattā daliddakule nibbatto vayappattopi appannapānabhojano hutvā vicaranto jetavanapaṭiggahaṇe buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.43.78-87) –

The verses of the Venerable Elder Ajina begin with ‘Even if one is a master of the threefold knowledge’ (Api ce hoti tevijjo). What is their origin? This venerable one too, having made aspirations under past Buddhas, accumulated merits in various existences. Born into a family home in a world empty of Buddhas, he attained maturity and went to the forest for some task. There, he saw a Paccekabuddha named Sucintita, afflicted by illness and sitting. Approaching, he paid homage and, with a devoted mind, gave him cream of ghee for medicine. Through that meritorious deed, he was reborn in the deva realm. Again and again, he performed meritorious deeds, wandering only in happy destinies. In this Buddha’s dispensation, he took rebirth in the home of a poor brahmin in Sāvatthī. At his birth, they received him with a deer hide, so they named him Ajina. Due to not having done deeds leading to prosperity, he was born into a poor family. Even when grown, he wandered with little food and drink. Seeing the Buddha’s majesty at the acceptance of Jetavana, he gained faith and went forth. Practicing insight meditation, he soon became one endowed with the six higher knowledges. Thus, it is said in the Apadāna (Apadāna, Thera 2.43.78-87):

‘‘Sucintitaṃ [Pg.318] bhagavantaṃ, lokajeṭṭhaṃ narāsabhaṃ;

Upaviṭṭhaṃ mahāraññaṃ, vātābādhena pīḷitaṃ.

“The Blessed One Sucintita, the world’s foremost, the bull of men, sitting in the great forest, afflicted by a wind-related illness.

‘‘Disvā cittaṃ pasādetvā, ghatamaṇḍamupānayiṃ;

Katattā ācitattā ca, gaṅgā bhāgīrathī ayaṃ.

“Having seen him, and with a gladdened mind, I offered cream of ghee. Through this deed having been done and accumulated, this Ganges, the Bhāgīrathī,

‘‘Mahāsamuddā cattāro, ghataṃ sampajjare mama;

Ayañca pathavī ghorā, appamāṇā asaṅkhiyā.

“The four great oceans become ghee for me; and this fearsome earth, immeasurable, countless,

‘‘Mama saṅkappamaññāya, bhavate madhusakkarā;

Cātuddīpā ime rukkhā, pādapā dharaṇīruhā.

“Knowing my intention, becomes honey and sugar; these trees of the four continents, trees, those grown from the earth,

‘‘Mama saṅkappamaññāya, kapparukkhā bhavanti te;

Paññāsakkhattuṃ devindo, devarajjamakārayiṃ.

“Knowing my intention, they become wish-fulfilling trees. Fifty times as king of devas, I reigned in the deva realm.

‘‘Ekapaññāsakkhattuñca, cakkavattī ahosahaṃ;

Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

“Fifty-one times I was a wheel-turning monarch; and regional kingship was extensive, countless in number.

‘‘Catunnavutito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, ghatamaṇḍassidaṃ phalaṃ.

“In the ninety-fourth aeon from now, when I gave that gift, I do not recall any bad rebirth: this is the fruit of the cream of ghee.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvāpi purimakammanissandena appalābhī appaññātova ahosi. Uddesabhattasalākabhattānipi lāmakāneva pāpuṇanti. Kammaphaleneva ca naṃ puthujjanā bhikkhū sāmaṇerā ca ‘‘appaññāto’’ti avamaññanti. Thero te bhikkhū saṃvejento –

Even after attaining Arahantship, however, due to the result of his past kamma, he remained of little gain and little renown. He received only the poorest designated meals and ticket-meals. And because of the fruit of his kamma, ordinary monks and novices despised him, saying, “He is unrenowned.” The Elder, wishing to stir those monks, said:

129.

129.

‘‘Api ce hoti tevijjo, maccuhāyī anāsavo;

Appaññātoti naṃ bālā, avajānanti ajānatā.

“Even if one is endowed with the threefold knowledge, one who has abandoned death, taintless, fools, not knowing, despise him as ‘unrenowned’.

130.

130.

‘‘Yo [Pg.319] ca kho annapānassa, lābhī hotīdha puggalo;

Pāpadhammopi ce hoti, so nesaṃ hoti sakkato’’ti. –

“But whatever person here obtains food and drink, even if he is of evil nature, is respected by them.”

Gāthādvayaṃ abhāsi.

He uttered these two verses.

Tattha apīti sambhāvane nipāto. Ceti parikappane. Hotīti bhavati. Tisso vijjā etassāti tevijjo. Maccuṃ pajahatīti maccuhāyī. Kāmāsavādīnaṃ abhāvena anāsavo. Idaṃ vuttaṃ hoti – dibbacakkhuñāṇaṃ pubbenivāsañāṇaṃ āsavakkhayañāṇanti imāsaṃ tissannaṃ vijjānaṃ adhigatattā tevijjo tato eva sabbaso kāmāsavādīnaṃ parikkhīṇattā anāsavo āyatiṃ punabbhavassa aggahaṇato maraṇābhāvena maccuhāyī yadipi hoti, evaṃ santepi appaññātoti naṃ bālā avajānanti yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, taṃ sadatthaṃ anupāpuṇitvā ṭhitampi naṃ uttamaṃ purisaṃ ‘‘dhutavādo bahussuto dhammakathiko’’ti uppannalābhassa abhāvato ‘‘na paññāto na pākaṭo’’ti bālā dummedhapuggalā avajānanti, kasmā? Ajānatā ajānanakāraṇā guṇānaṃ ajānanameva tattha kāraṇanti dasseti.

Herein, ‘api’ is a particle indicating possibility. ‘Ce’ signifies supposition. ‘Hoti’ means ‘becomes.’ ‘He has three knowledges’—thus, he is ‘one with the threefold knowledge.’ ‘He leaves death behind’—thus, he is ‘one who has abandoned death.’ Through the absence of the taints of sensual desire and so on, he is ‘taintless.’ This is what is meant: because he has attained these three knowledges—the knowledge of the divine eye, the knowledge of past lives, and the knowledge of the destruction of the taints—he is ‘one with the threefold knowledge.’ For that very reason, because all the taints of sensual desire and so on are completely exhausted, he is ‘taintless.’ Because he does not grasp a future existence, through the absence of death, he is ‘one who has abandoned death.’ Even though he is such a person, fools despise him as ‘unrenowned.’ Although he is a supreme person who has attained and abides in that true goal for the sake of which clansmen rightly go forth from the household life into homelessness, foolish, dull-witted individuals despise him. Because he has no material gain, which is associated with being a proponent of ascetic practices, a learned person, or a preacher of the Dhamma, they say, “He is not known, not famous.” Why? Due to not knowing. This shows that the reason is simply ignorance of his qualities.

Yathā ca guṇānaṃ ajānanato bālā lābhagarutāya sambhāvanīyampi avajānanti, evaṃ guṇānaṃ ajānanato lābhagarutāya evaṃ avajānitabbampi sambhāventīti dassento dutiyaṃ gāthaṃ āha. Tattha yoti aniyamavacanaṃ. Ca-saddo byatireke, tena yathāvuttapuggalato imassa puggalassa vuccamānaṃyeva visesaṃ janeti. Khoti avadhāraṇe. Annapānassāti nidassanamattaṃ. Lābhīti lābhavā. Idhāti imasmiṃ loke. Jarāmaraṇehi tassa tassa sattāvāsassa pūraṇato galanato ca puggalo. Pāpadhammoti lāmakadhammo. Ayañhettha attho – yo pana puggalo cīvarādipaccayamattasseva lābhī hoti, na jhānādīnaṃ, so pāpicchatāya dussīlabhāvena hīnadhammopi samāno idha imasmiṃ loke bālānaṃ lābhagarutāya sakkato garukato hotīti.

To show that just as fools, from not knowing qualities and from esteeming gain, despise one who should be respected, so too, from not knowing qualities and from esteeming gain, they respect one who should be despised, he spoke the second verse. Here, ‘yo’ is an indefinite word. The particle ‘ca’ indicates contrast; thereby it generates a specific distinction for this person being spoken of from the person mentioned before. ‘Kho’ is for emphasis. ‘Annapānassa’ is merely illustrative. ‘Lābhī’ means one with gain. ‘Idha’ means in this world. Because he fills up and falls away from this and that abode of beings through old age and death, he is a ‘puggalo’ (person). ‘Pāpadhammo’ means one of inferior nature. This is the meaning here: But that person who is an obtainer merely of requisites such as robes, and not of attainments such as jhāna, although being of inferior nature due to evil wishes and immorality, is honored and respected here in this world by fools due to their esteem for gain.

Ajinattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Ajina is concluded.

6. Meḷajinattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Meḷajina

Yadāhaṃ [Pg.320] dhammamassosintiādikā āyasmato meḷajinattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sumedhassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ bhagavantaṃ piṇḍāya gacchantaṃ disvā pasannamānaso madhuraṃ āmodaphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde bārāṇasiyaṃ khattiyakule nibbattitvā meḷajinoti laddhanāmo vijjāsippesu nipphattiṃ gato paṇḍito byatto disāsu pākaṭo ahosi. So bhagavati bārāṇasiyaṃ isipatane viharante vihāraṃ gantvā satthāraṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā tadaheva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.57-62) –

The verses of the Venerable Elder Meḷajina begin with, 'When I heard the Dhamma.' What is their origin? He too, having made aspirations in the presence of past Buddhas, accumulated merit here and there in various existences. During the time of the Blessed One Sumedha, he was born into a respectable family and, having reached maturity, one day saw the Blessed One going for alms. With a joyful mind, he offered a sweet and fragrant fruit. Through that meritorious deed, he wandered among the deva and human realms. In this Buddha’s dispensation, he was born into a khattiya family in Bārāṇasī and was named Meḷajina. He became accomplished in arts and crafts, learned and articulate, and renowned in all directions. When the Blessed One was dwelling at Isipatana in Bārāṇasī, he went to the monastery, approached the Teacher, heard the Dhamma, and gained faith. He went forth, established insight meditation, and attained arahantship that very day. Thus it is said in the Apadāna (Thera Apadāna 2.51.57-62):

‘‘Sahassaraṃsī bhagavā, sayambhū aparājito;

Vivekā vuṭṭhahitvāna, gocarāyābhinikkhami.

“The Blessed One, with a thousand rays, the Self-existent, the Unconquered, having arisen from solitude, went forth for his alms round.”

‘‘Phalahattho ahaṃ disvā, upagacchiṃ narāsabhaṃ;

Pasannacitto sumano, avaṭaṃ adadiṃ phalaṃ.

“With fruit in hand, I saw and approached the noblest of men; with a serene and glad mind, I offered the choice fruit.”

‘‘Catunnavutito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Ninety-four aeons ago, when I gave that fruit, I have not known a bad rebirth; this is the fruit of giving a fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā aparabhāge bhikkhūhi, ‘‘āvuso, kiṃ tayā uttarimanussadhammo adhigato’’ti puṭṭho sīhanādaṃ nadanto –

Having attained arahantship, later, when asked by the bhikkhus, “Friend, have you attained any superhuman state?” he roared a lion’s roar:

131.

131.

‘‘Yadāhaṃ dhammamassosiṃ, bhāsamānassa satthuno;

Na kaṅkhamabhijānāmi, sabbaññū aparājite.

“When I heard the Dhamma as it was spoken by the Teacher, the All-Knowing, the Unconquered, I recognized no doubt.”

132.

132.

‘‘Satthavāhe mahāvīre, sārathīnaṃ varuttame;

Magge paṭipadāyaṃ vā, kaṅkhā mayhaṃ na vijjatī’’ti. – gāthādvayaṃ abhāsi;

“Regarding the caravan leader, the great hero, the best of guides, or regarding the path and the practice, no doubt exists in me.” —he spoke these two verses.

Tattha [Pg.321] yadāti yasmiṃ kāle. Ahanti attānaṃ niddisati. Dhammanti catusaccadhammaṃ. Assosinti suṇiṃ. Satthunoti diṭṭhadhammikādiatthehi veneyyānaṃ sāsanaṭṭhena satthuno. Kaṅkhanti saṃsayaṃ. Saṅkhatamasaṅkhatañca anavasesato jānanaṭṭhena sabbaññū. Kutocipi parājitā bhāvena aparājite. Veneyyasattānaṃ saṃsārakantārato nibbānaṃ paṭivāhanaṭṭhena satthavāhe. Idaṃ vuttaṃ hoti – yato pabhuti ahaṃ satthuno dhammaṃ desentassa catusaccadhammaṃ assosiṃ sotadvārānusārena upadhāresiṃ upalabhiṃ, tato paṭṭhāya anavasesasaṅkhatāsaṅkhatasammutidhammānaṃ sayambhūñāṇena jānanato sabbaññū anāvaraṇadassāvimhi, pañcannampi mārānaṃ abhibhavanato tehi aparājitattā sadevake loke appaṭihatadhammacakkattā ca aparājite, veneyyasattānaṃ lobhakantārādito vāhanaṭṭhena satthavāhe, mahāvikkantatāya mahāvīre, aññehi duddamānaṃ purisadammānaṃ saraṇato accantikena damathena damanato sārathīnaṃ pavarabhūte uttame sammāsambuddhe, ‘‘buddho nu kho no nu kho’’ti kaṅkhaṃ nābhijānāmi aparappaccayabhāvato. Tathārūpe desite ariyamagge tadupādāyabhūtāya ca sīlādipaṭipadāya ‘‘niyyāniko nu kho na nu kho’’ti kaṅkhā vicikicchā na vijjati natthīti. Ettha ca ariyadhamme saṃsayābhāvakathanena ariyasaṅghepi saṃsayābhāvo kathitoyevāti daṭṭhabbaṃ tattha patiṭṭhitassa anaññathābhāvatoti.

Herein, ‘when’ (yadā) means at which time. ‘I’ (ahaṃ) indicates oneself. ‘Dhamma’ (dhammaṃ) means the four-truth Dhamma. ‘Heard’ (assosiṃ) means I listened. ‘Of the Teacher’ (satthuno) refers to the Teacher in the sense of instructing those to be trained for their welfare in this life and beyond. ‘Doubt’ (kaṅkhaṃ) means uncertainty. ‘All-Knowing’ (sabbaññū) is in the sense of knowing the conditioned and unconditioned in their entirety. ‘Unconquered’ (aparājite) is in the sense of being unconquered by anyone. ‘Caravan leader’ (satthavāhe) is in the sense of leading beings to be trained from the wilderness of saṃsāra to Nibbāna. This is what is said: From the time I heard the four-truth Dhamma as the Teacher was expounding it, and through the ear-door considered and understood it, from that moment onward, regarding the Perfectly Self-Enlightened One—who is All-Knowing because he knows all conditioned, unconditioned, and conventional dhammas with his self-arisen knowledge; who is the one with unobstructed vision; who is Unconquered because he has overcome the five Māras and is thus undefeated by them, and because his Dhamma-wheel is unimpeded in the world with its devas; who is the caravan leader because he leads beings to be trained from the wilderness of greed and so on; who is the Great Hero because of his great courage; who is the supreme charioteer, the highest of guides, because he tames with the ultimate taming those men who are difficult for others to tame—I do not recognize any doubt such as, “Is he a Buddha or is he not?” because my knowledge is not dependent on another. Regarding the Noble Path thus taught, and the practice of virtue and so forth which is its basis, there is no doubt or uncertainty such as, “Is it liberating or is it not?”—it does not exist. Here, by stating the absence of doubt regarding the Noble Dhamma, it should be understood that the absence of doubt is also declared regarding the Noble Sangha, for one established therein does not become otherwise.

Meḷajinattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of Elder Meḷajina is concluded.

7. Rādhattheragāthāvaṇṇanā

7. The Commentary on the Verses of Elder Rādha

Yathā agāraṃ ducchannantiādikā āyasmato rādhattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patto vihāraṃ gantvā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno satthārā ekaṃ bhikkhuṃ paṭibhāneyyakānaṃ aggaṭṭhāne ṭhapiyamānaṃ disvā sayaṃ taṃ ṭhānantaraṃ patthetvā mahādānaṃ [Pg.322] pavattesi. Satthu uḷārañca pūjaṃ akāsi. So evaṃ katapaṇidhāno tato cuto tattha tattha bhave puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ piṇḍāya gacchantaṃ disvā pasannamānaso madhurāni ambaphalānī adāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto amhākaṃ bhagavato kāle rājagahe brāhmaṇakule nibbattitvā rādhoti laddhanāmo vayappatto hutvā gharāvāsaṃ vasanto mahallakakāle puttadārehi apasādito, ‘‘kiṃ me gharāvāsena, pabbajissāmī’’ti vihāraṃ gantvā there bhikkhū upasaṅkamitvā pabbajjaṃ yācitvā tehi ‘‘ayaṃ brāhmaṇo jiṇṇo na sakkoti vattapaṭivattaṃ pūretu’’nti paṭikkhitto satthu santikaṃ gantvā attano ajjhāsayaṃ pavedetvā satthārā upanissayasampattiṃ oloketvā āṇattena dhammasenāpatinā pabbājito vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.63-67) –

The verses of the Venerable Elder Rādha begin with, 'Just as a poorly thatched house…' What is their origin? It is said that in the time of the Blessed One Padumuttara, he was born into a respectable family in the city of Haṃsavatī. Having reached maturity, he went to the monastery, approached the Teacher, paid homage, and sat to one side. Seeing the Teacher appointing a certain bhikkhu as foremost among those with inspired speech, he himself aspired for that position and made a great offering. He also made a splendid offering to the Teacher. Having made this aspiration, after passing away from there, he accumulated merits in various existences. In the time of the Blessed One Vipassī, he was born into a respectable family and, having reached maturity, one day saw the Teacher going for alms. With a mind full of faith, he offered sweet mangoes. Through that meritorious deed, he was reborn in the heavenly realm. Continuing to perform merits in successive lives, he wandered among gods and humans until, in the time of our Blessed One, he was born into a brahmin family in Rājagaha and was named Rādha. Having grown to maturity, while living the household life, he was rejected by his wife and children in his old age. Thinking, “What use is household life to me? I shall go forth,” he went to the monastery, approached the elder bhikkhus, and requested ordination. They refused him, saying, “This brahmin is old; he cannot fulfill the duties and observances.” He then went to the Teacher and expressed his intention. The Teacher, seeing his supportive conditions for attainment, instructed the General of the Dhamma to ordain him. Having established insight meditation, he soon attained arahantship. Thus, it is said in the Apadāna (Thera Apadāna 2.51.63-67):

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;

Rathiyaṃ paṭipajjantaṃ, pādaphalaṃ adāsahaṃ.

“To the golden-hued Sambuddha, the receiver of offerings, as he was walking along the road, I gave a fruit at his feet.”

‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Ninety-one aeons ago, when I gave that fruit, I do not recall any bad rebirth; this is the fruit of giving a fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā satthu santikāvacaro hutvā vicaranto satthu dhammadesanāpaṭibhānassa paccayabhūtānaṃ paṭibhānajānanakānaṃ aggo jāto. Therassa hi diṭṭhisamudācārañca āgamma dasabalassa navanavā dhammadesanā paṭibhāti. Tenāha bhagavā – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ paṭibhāneyyakānaṃ yadidaṃ rādho’’ti (a. ni. 1.219, 233). So ekadivasaṃ ‘‘ime sattā abhāvanāya rāgena abhibhuyyanti, bhāvanāya sati taṃ natthī’’ti bhāvanaṃ thomento ‘‘yathā agāra’’ntiādinā gāthādvayamāha.

Having attained arahantship and, living as an attendant in the Teacher’s presence, he became the foremost of those who knew inspired speech, being a condition for the Teacher’s inspired Dhamma teachings. Indeed, on account of the Elder's views and conduct, new and fresh Dhamma teachings would become manifest to the Ten-Powered One. Therefore, the Blessed One declared: “Bhikkhus, among my bhikkhu disciples who are skilled in inspired speech, Rādha is the foremost” (AN 1.219, 233). One day, while extolling cultivation, saying, “These beings are overcome by lust through lack of cultivation, but when there is cultivation, that is not so,” he spoke the two verses beginning with, 'Just as a house…'

133-4. Tattha agāranti yaṃkiñci gehaṃ. Ducchannanti viraḷacchannaṃ chiddāvachiddaṃ. Samativijjhatīti vassavuṭṭhi vinivijjhati. Abhāvitanti taṃ agāraṃ vuṭṭhi viya bhāvanāya [Pg.323] rahitattā abhāvitaṃ cittaṃ. Rāgo samativijjhatīti na kevalaṃ rāgova dosamohamānādayopi sabbakilesā tathārūpaṃ cittaṃ ativijjhantiyeva. Subhāvitanti samathavipassanābhāvanāhi suṭṭhu bhāvitaṃ, evarūpaṃ cittaṃ succhannaṃ gehaṃ vuṭṭhi viya rāgādayo kilesā ativijjhituṃ na sakkontīti.

133-4. Here, ‘agāra’ means any kind of house. ‘Ducchanna’ means poorly thatched, sparsely thatched with holes and gaps. ‘Samativijjhati’ means rain penetrates. ‘Abhāvita’ (undeveloped) refers to a mind that, like that house, is undeveloped because it lacks cultivation. ‘Rāgo samativijjhati’ (lust penetrates) means not only lust, but also hatred, delusion, conceit, and all other defilements penetrate such a mind. ‘Subhāvita’ (well-developed) means well-developed through the cultivation of serenity and insight meditation; such a mind, like a well-thatched house, cannot be penetrated by defilements such as lust and others.

Rādhattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Rādha is concluded.

8. Surādhattheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Surādha

Khīṇā hi mayhaṃ jātītiādikā āyasmato surādhattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannamānaso mātuluṅgaphalaṃ adāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde anantaraṃ vuttassa rādhattherassa kaniṭṭho hutvā nibbatti, surādhotissa nāmaṃ ahosi. So jeṭṭhabhātari rādhe pabbajite sayampi pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.68-72) –

“Destroyed is birth for me,” and so forth, are the verses of the Venerable Elder Surādha. What is the origin? He too, having performed meritorious deeds in the presence of previous Buddhas, accumulated merits conducive to liberation in various existences. During the time of the Blessed One Sikhī, he was born in a well-to-do family and, having come of age, one day saw the Teacher. With a joyful mind, he offered a citron fruit. By that meritorious deed, he was reborn in the heavenly realm. Again and again, performing meritorious deeds, he wandered only in happy destinations. In this Buddha's dispensation, he was born as the younger brother of the aforementioned Elder Rādha, and was named Surādha. When his elder brother Rādha went forth, he himself also went forth. Practicing insight meditation, he soon attained arahantship. Therefore, it is said in the Apadāna (Apadāna, Thera 2.51.68-72):

‘‘Kaṇikāraṃva jalitaṃ, puṇṇamāyeva candimaṃ;

Jalantaṃ dīparukkhaṃva, addasaṃ lokanāyakaṃ.

“Like a blazing Kaṇikāra tree, like the full moon; I saw the Leader of the World, blazing like a burning lampstand.”

‘‘Mātuluṅgaphalaṃ gayha, adāsiṃ satthuno ahaṃ;

Dakkhiṇeyyassa vīrassa, pasanno sehi pāṇibhi.

“Taking a citron fruit, I offered it to the Teacher, the Hero worthy of offerings, with a serene mind, with my own hands.”

‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Thirty-one aeons ago from now, when I gave that fruit, I do not recall any bad destination. This is the fruit of that fruit-offering.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up...the Buddha's teaching has been fulfilled.”

Arahattaṃ pana patvā sāsanassa niyyānikabhāvadassanatthaṃ aññaṃ byākaronto ‘‘khīṇā hī mayha’’ntiādinā gāthādvayamāha.

Having attained Arahantship, to show the liberating nature of the Dispensation, he made his declaration of final knowledge by speaking two verses beginning with, “Destroyed is birth for me.”

135-6. Tattha [Pg.324] khīṇāti khayaṃ pariyosānaṃ gatā. Jātīti bhavo bhavanibbatti vā. Vusitaṃ jinasāsananti jinassa sammāsambuddhassa sāsanaṃ maggabrahmacariyaṃ vuṭṭhaṃ parivuṭṭhaṃ. Pahīno jālasaṅkhātoti sattasantānassa ottharaṇato nissarituṃ appadānato ca ‘‘jālasaṅkhāto’’ti ca laddhanāmā diṭṭhi avijjā ca pahīnā maggena samucchinnā. Bhavanetti samūhatāti kāmabhavādikassa bhavassa nayanato pavattanato bhavanettisaññitā taṇhā samugghāṭitā. Yassatthāya pabbajitoti yassa atthāya yadatthaṃ ahaṃ agārasmā gehato anagāriyaṃ pabbajjaṃ pabbajito upagato. So sabbesaṃ orambhāgiyuddhambhāgiyappabhedānaṃ saṃyojanānaṃ bandhanānaṃ khayabhūto attho nibbānasaṅkhāto paramattho arahattasaṅkhāto sadattho ca mayā anuppatto adhigatoti attho.

135-6. Here, ‘khīṇā’ means gone to destruction, to the end. ‘Jāti’ refers to existence or the production of existence. ‘Vusitaṃ jinasāsanaṃ’ means the teaching of the Victor, the Perfectly Self-Enlightened One, the holy life of the path, has been lived, fully lived. ‘Pahīno jālasaṅkhāto’ refers to the view and ignorance, which are called ‘the net’ because they spread over the continuity of beings and do not allow one to escape, having been abandoned, utterly cut off by the path. ‘Bhavanetti samūhatā’ means craving, known as the conduit of existence because it leads and causes to arise various states of existence like sensual existence, has been uprooted. ‘Yassatthāya pabbajito’ means for whose sake, for what purpose, I went forth from home to homelessness. That purpose—the goal that is the destruction of all fetters and bonds, both lower and higher, the ultimate goal called Nibbāna, and the true goal called Arahantship—has been attained, achieved by me.

Surādhattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Surādha is concluded.

9. Gotamattheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Gotama

Sukhaṃ supantīti āyasmato gotamattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ bhagavantaṃ disvā pasannamānaso āmodaphalamadāsi. Tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde rājagahe brāhmaṇakule nibbattitvā gotamoti laddhanāmo sattavassikakāle upanayanaṃ katvā ratanabhikkhaṃ caritvā sahassaṃ labhitvā taṃ tādise ṭhāne ṭhapetvā vataṃ caranto soḷasasattarasavassuddesikakāle akalyāṇamittehi kāmesu parinīyamāno ekissā rūpūpajīviniyā taṃ sahassabhaṇḍikaṃ datvā brahmacariyavināsaṃ patvā tāya cassa brahmacārirūpaṃ disvā virattākāre dassite ekarattivāseneva nibbinnarūpo attano brahmacariyanivāsaṃ dhanajāniñca saritvā ‘‘ayuttaṃ mayā kata’’nti vippaṭisārī ahosi. Satthā tassa hetusampattiṃ cittācārañca ñatvā tassa āsannaṭṭhāne [Pg.325] attānaṃ dassesi. So satthāraṃ disvā pasannamānaso upasaṅkami, tassa bhagavā dhammaṃ desesi. So dhammaṃ sutvā paṭiladdhasaddho pabbajanto khuraggeyeva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.80-84) –

“Happy in sleep”—these are the verses of the Venerable Elder Gotama. What is the origin? He too, having performed meritorious deeds in the time of previous Buddhas, accumulating merit that was conducive to liberation in various existences, was born into a respectable family during the time of the Blessed One Vipassī. Reaching the age of understanding, one day he saw the Blessed One and, with a joyful mind, offered a mango. By that meritorious deed, he was reborn in the deva world. Continuing to perform meritorious deeds and wandering only in happy destinations, he was born into a brahmin family in Rājagaha at the time of this Buddha’s appearance. Named Gotama, at the age of seven the thread ceremony was performed for him. He begged for jewels, and obtained a thousand [coins]. Setting that aside in a suitable place, he observed a certain vow. At sixteen or seventeen, influenced by bad friends, he was being led into sensual pleasures. Giving that thousand [coins] to a woman who earned her living through her beauty, he underwent the destruction of his celibacy. Seeing her show a disaffected attitude towards his celibate appearance, he became disenchanted in just one night. Remembering his dwelling in the holy life and the loss of his wealth, he thought, “I have acted improperly,” and felt remorse. The Teacher, knowing his potential and disposition, revealed himself in his vicinity. Seeing the Teacher, with a joyful mind, he approached. The Blessed One taught him the Dhamma. Hearing the Dhamma, he regained faith, went forth, and attained Arahantship even as his head was being shaved. Thus it is said in the Apadāna (Apadāna, Thera 2.51.80-84):

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;

Rathiyaṃ paṭipajjantaṃ, āmodamadadiṃ phalaṃ.

“The golden-colored Perfectly Self-Enlightened One, acceptor of offerings, walking along the street, I gave him a delightful fruit.”

‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Ninety-one aeons ago, when I gave that fruit, I do not recall any bad destination. This is the fruit of that fruit-offering.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up...the Buddha's teaching has been fulfilled.”

Arahattaṃ pana patvā jhānasukhena phalasukhena vītināmentaṃ eko gihisahāyo upagantvā, ‘‘āvuso, tayā ratanabhikkhāya laddhaṃ pabbajanto kiṃ akāsī’’ti pucchi. Taṃ sutvā thero ‘‘idaṃ nāma kata’’nti anācikkhitvā mātugāme dosaṃ pakāsetvā attano vītarāgabhāvena aññaṃ byākaronto ‘‘sukhaṃ supantī’’tiādinā gāthādvayamāha.

Having attained Arahantship and passing his time in the bliss of jhāna and the bliss of fruition, a lay friend approached him and asked, ‘Friend, what did you do with what you obtained by begging for jewels when you went forth?’ Hearing this, the Elder, without revealing what he had done, pointed out the fault in womankind and, indicating his own state of being free from lust, made his declaration of final knowledge by speaking two verses beginning with, ‘The sages sleep happily.’

137. Tattha sukhaṃ supanti munayo, ye itthīsu na bajjhareti ye itthīsu visayabhūtāsu nimittabhūtāsu vā rāgabandhanena na bajjhanti, te munayo tapassino saṃyatindriyā sukhaṃ supanti sukhaṃ viharanti, natthi tesaṃ dukkhanti adhippāyo. ‘‘Supantī’’ti hi nidassanamattametaṃ. Sadā ve rakkhitabbāsūti ekaṃsena sabbakālaṃ rakkhitabbāsu. Itthiyo hi sattabhūmike nippurise pāsāde uparibhūmiyaṃ vasāpetvāpi, kucchiyaṃ pakkhipitvāpi na sakkā rakkhituṃ, tasmā tā kiṭṭhādigāviyo viya sabbakālaṃ rakkhaṇīyā honti. Bahucittatāya vā sāmikena vatthālaṅkārānuppadānādinā cittaññathattato sabbakālaṃ rakkhitabbā. Sarīrasabhāvaṃ vā mālāgandhādīhi paṭicchādanavasena rakkhitabbacittatāya rakkhitabbāti. Yāsu saccaṃ sudullabhanti yāsu saccavacanaṃ laddhuṃ na sakkā, itthiyo hi aggimpi pavisanti, visampi khādanti, satthampi āharanti, ubbandhitvāpi kālaṃ karonti, na pana sacce ṭhātuṃ sakkonti. Tasmā evarūpā itthiyo vajjetvā ṭhitā munayo sukhitā vatāti dasseti.

137. Here, ‘The sages sleep happily, those who are not bound to women’ means that those sages, ascetics with restrained senses, who are not entangled by the bondage of lust towards women who are objects of sensual pleasure or signs of it, sleep happily and dwell happily; for them, there is no suffering—this is the meaning. ‘They sleep’ is merely an illustration. Women should always be guarded—this is the absolute rule. For even if women are placed in a seven-story palace devoid of men, or even confined within the belly, they cannot be fully guarded. Therefore, like cows that eat crops, they must be watched at all times. Or, they should always be guarded on account of their fickleness, or because their minds change due to their husbands not giving them clothes, ornaments, and the like. Or, they must be guarded because their minds need to be protected by concealing the nature of their bodies with garlands, perfumes, and so on. ‘Among whom truth is exceedingly rare’ means among whom truthful speech is hard to find. For women will enter fire, consume poison, take up weapons, hang themselves, and even die, yet they cannot abide in truth. Therefore, it is shown that the sages, avoiding such women, remain happy.

138. Idāni [Pg.326] yassa appahīnattā evarūpāsu itthīsupi bajjhanti, tassa kāmassa attano suppahīnataṃ accantaniṭṭhitatañca dassento dutiyaṃ gāthamāha. Vadhaṃ carimha te kāmāti ambho kāma, tava vadhaṃ accantasamucchedaṃ ariyamaggena carimha, ‘‘vadhaṃ carimhase’’tipi pāṭho, vadhāya pahānāya maggabrahmacariyaṃ acarimhāti attho. Anaṇā dāni te mayanti idāni aggamaggapattito paṭṭhāya iṇabhāvakarāya pahīnattā kāma te anaṇā mayaṃ, na tuyhaṃ iṇaṃ dhārema. Avītarāgo hi rāgassa vase vattanato tassa iṇaṃ dhārento viya hoti, vītarāgo pana taṃ atikkamitvā paramena cittissariyena samannāgato. Anaṇattā eva gacchāma dāni nibbānaṃ, yattha gantvā na socati yasmiṃ nibbāne gamanahetu sabbaso sokahetūnaṃ abhāvato na socati, taṃ anupādisesanibbānameva idāni gacchāma anupāpuṇāmāti attho.

138. Now, to show his own complete abandoning and final cessation of that craving, due to the non-abandoning of which one is bound even to such women, he speaks the second verse. 'We have wrought your destruction, O craving!' means: O craving, we have brought about your destruction, your utter extermination, by the Noble Path. 'Vadhaṃ carimhase' is also a reading; the meaning is: we have practiced the holy life of the path for the purpose of destruction, for abandoning. 'Now we are free from debt to you' means: now, starting from the attainment of the highest path, because that which causes the state of debt has been abandoned, O craving, we are free from debt to you; we do not bear your debt. For one who is not free from lust, because he lives under the power of lust, is like one who bears its debt. But one who is free from lust has transcended it and is endowed with supreme mastery of mind. 'Because we are free from debt, we now go to Nibbāna, where, having gone, one does not sorrow' means: in that Nibbāna, because of the complete absence of all causes of sorrow, one does not sorrow upon going there. We now go to, we attain, that very Nibbāna without residue of aggregates.

Gotamattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Gotama is concluded.

10. Vasabhattheragāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Vasabha

Pubbe hanati attānanti āyasmato vasabhattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto buddhasuññe loke brāhmaṇakule nibbattitvā vayappatto brāhmaṇānaṃ vijjāsippesu nipphattiṃ gantvā nekkhammajjhāsayatāya gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā cuddasasahassatāpasaparivāro himavantassa avidūre samagge nāma pabbate assamaṃ kāretvā vasanto jhānābhiññāyo nibbattetvā tāpasānaṃ ovādānusāsaniyo dento ekadivasaṃ evaṃ cintesi – ‘‘ahaṃ kho dāni imehi tāpasehi sakkato garukato pūjito viharāmi, mayā pana pūjetabbo na upalabbhati, dukkho kho panāyaṃ loke yadidaṃ agaruvāso’’ti. Evaṃ pana cintetvā purimabuddhesu katādhikāratāya purimabuddhānaṃ cetiye attanā kataṃ pūjāsakkāraṃ anussaritvā ‘‘yaṃnūnāhaṃ purimabuddhe uddissa pulinacetiyaṃ katvā pūjaṃ kareyya’’nti haṭṭhatuṭṭho [Pg.327] iddhiyā pulinathūpaṃ suvaṇṇamayaṃ māpetvā suvaṇṇamayādīhi tisahassamattehi pupphehi devasikaṃ pūjaṃ karonto yāvatāyukaṃ puññāni katvā aparihīnajjhāno kālaṃ katvā brahmaloke nibbatto. Tatthapi yāvatāyukaṃ ṭhatvā tato cuto tāvatiṃse nibbattitvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ licchavirājakule nibbattitvā vasabhoti laddhanāmo vayappatto bhagavato vesāligamane buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.57-92) –

"First he harms himself" is the verse of the Elder Vasabha. What is its origin? He, too, having performed meritorious deeds in the time of former Buddhas, accumulating merit in various lives, was born into a Brahmin family in a world without a Buddha. Reaching adulthood, he became proficient in the Brahmin arts and sciences. Inclined towards renunciation, he abandoned household life and took up the ascetic life. With a retinue of fourteen thousand ascetics, he had a hermitage built on a mountain called Samagga, not far from the Himalayas. Living there, he developed jhānas and supernormal powers, giving advice and instructions to the ascetics. One day he thought to himself: "Now I dwell here, honored, respected, and revered by these ascetics, but there is no one I can revere. Truly, painful in this world is living without a superior." Thinking thus, because of the meritorious deeds he had performed in the time of former Buddhas, he remembered the honors and offerings he had made to the shrines of former Buddhas. "Why should I not build a sand shrine dedicated to the former Buddhas and make offerings?" Delighted, he used his psychic power to fashion a golden sand stūpa and made daily offerings with about three thousand golden flowers and the like. Having accumulated merit for as long as he lived, and without his jhānas declining, he passed away and was reborn in the Brahma world. Having lived there for as long as his life-span lasted, he passed away from there and was reborn in the Tāvatiṃsa heaven. Wandering on and on among devas and humans, in the dispensation of this Buddha, he was born into a Licchavi royal family in Vesāli and was given the name Vasabha. Reaching adulthood, when the Blessed One visited Vesāli, he saw the power of the Blessed One, gained faith, went forth, developed insight, and soon attained arahantship. Thus it was said in the Apadāna (Thera 2.50.57-92):

‘‘Himavantassāvidūre, samaggo nāma pabbato;

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.

"Not far from the Himalayas, there is a mountain named Samagga. My hermitage was well-made, a leaf-hut beautifully constructed."

‘‘Nārado nāma nāmena, jaṭilo uggatāpano;

Catuddasasahassāni, sissā paricaranti maṃ.

"Named Nārada, I was a matted-hair ascetic, one of fierce austerity; fourteen thousand disciples attended upon me."

‘‘Paṭisallīnako santo, evaṃ cintesahaṃ tadā;

Sabbo jano maṃ pūjeti, nāhaṃ pūjemi kiñcanaṃ.

"Secluded and serene, I reflected thus at that time: 'All people honor me, but I honor no one.'"

‘‘Na me ovādako atthi, vattā koci na vijjati;

Anācariyupajjhāyo, vane vāsaṃ upemahaṃ.

"There is no one to advise me, no one to teach me is found; without a teacher or preceptor, I dwell in the forest."

‘‘Upāsamāno yamahaṃ, garucittaṃ upaṭṭhahe;

So me ācariyo natthi, vanavāso niratthako.

"Whom I might attend upon, establishing a respectful mind—that teacher I do not have; my forest-dwelling is pointless."

‘‘Āyāgaṃ me gavesissaṃ, garuṃ bhāvaniyaṃ tathā;

Sāvassayo vasissāmi, na koci garahissati.

"I shall seek an object of veneration, and likewise a respected one worthy of cultivation; I shall live with a support, and no one will reproach me."

‘‘Uttānakūlā nadikā, supatitthā manoramā;

Saṃsuddhapulinākiṇṇā, avidūre mamassamaṃ.

"Not far from my hermitage was a delightful river with gently sloping banks, good fords, and teeming with very pure sand."

‘‘Nadiṃ amarikaṃ nāma, upagantvānahaṃ tadā;

Saṃvaḍḍhayitvā pulinaṃ, akaṃ pulinacetiyaṃ.

"Having then approached the river named Amarika, and having heaped up the sand, I made a sand shrine."

‘‘Ye te ahesuṃ sambuddhā, bhavantakaraṇā munī;

Tesaṃ etādiso thūpo, taṃ nimittaṃ karomahaṃ.

"Those who were the Fully Awakened Ones, the sages who made an end to becoming—for them such is a stūpa; I make this as a symbol of them."

‘‘Karitvā [Pg.328] pulinaṃ thūpaṃ, sovaṇṇaṃ māpayiṃ ahaṃ;

Soṇṇakiṅkaṇipupphāni, sahasse tīṇi pūjayiṃ.

"Having made a stūpa of sand, I caused it to be golden; I offered three thousand golden kiṅkaṇi flowers."

‘‘Sāyapātaṃ namassāmi, vedajāto katañjalī;

Sammukhā viya sambuddhaṃ, vandiṃ pulinacetiyaṃ.

"Evening and morning I pay homage, filled with joy, with hands joined in reverence; as if face to face with the Fully Awakened One, I venerated the sand shrine."

‘‘Yadā kilesā jāyanti, vitakkā gehanissitā;

Sarāmi sukataṃ thūpaṃ, paccavekkhāmi tāvade.

"When defilements arise, thoughts connected with the household, I remember the well-made stūpa and reflect upon it immediately."

‘‘Upanissāya viharaṃ, satthavāhaṃ vināyakaṃ;

Kilese saṃvaseyyāsi, na yuttaṃ tava mārisa.

"Dwelling in dependence on the Caravan Leader, the Guide—it is not fitting for you, good sir, to live together with defilements."

‘‘Saha āvajjite thūpe, gāravaṃ hoti me tadā;

Kuvitakke vinodesiṃ, nāgo tuttaṭṭito yathā.

"As soon as the stūpa was brought to mind, reverence arose in me then; I dispelled wrong thoughts, like an elephant struck by the goad."

‘‘Evaṃ viharamānaṃ maṃ, maccurājābhimaddatha;

Tattha kālaṅkato santo, brahmalokamagacchahaṃ.

"Thus dwelling, the King of Death struck me down. Having died there, serene, I went to the Brahma world."

‘‘Yāvatāyuṃ vasitvāna, tidive upapajjahaṃ;

Asītikkhattuṃ devindo, devarajjamakārayiṃ.

"Having lived out my lifespan, I was reborn in the heaven of the Thirty-Three. Eighty times I ruled as Sakka, king of the devas."

‘‘Satānaṃ tīṇikkhattuñca, cakkavattī ahosahaṃ;

Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

"And three hundred times I was a wheel-turning monarch; countless and vast were the times I ruled a regional kingdom."

‘‘Soṇṇakiṅkaṇipupphānaṃ, vipākaṃ anubhomahaṃ;

Dhātīsatasahassāni, parivārenti maṃ bhave.

"I experience the result of the golden kiṅkaṇi flowers; hundreds of thousands of nurses attend upon me in this existence."

‘‘Thūpassa pariciṇṇattā, rajojallaṃ na limpati;

Gatte sedā na muccanti, suppabhāso bhavāmahaṃ.

"Because of having attended to the stūpa, dust and dirt do not cling to me; sweat is not released from my body; I am of excellent radiance."

‘‘Aho me sukato thūpo, sudiṭṭhāmarikā nadī;

Thūpaṃ katvāna pulinaṃ, pattomhi acalaṃ padaṃ.

"Ah, well-made was my stūpa; well-seen was the river Amarika. Having made a stūpa of sand, I have attained the unshakable state."

‘‘Kusalaṃ kattukāmena, jantunā sāragāhinā;

Natthi khettaṃ akhettaṃ vā, paṭipattīva sādhakā.

"For a being who desires to do what is skillful and who grasps the essence, there is no such thing as a 'field' or a 'non-field'; it is practice alone that is the accomplisher."

‘‘Yathāpi balavā poso, aṇṇavaṃtaritussahe;

Parittaṃ kaṭṭhamādāya, pakkhandeyya mahāsaraṃ.

"Just as a strong man, able to cross the ocean, might take a small piece of wood and plunge into the great sea."

‘‘Imāhaṃ [Pg.329] kaṭṭhaṃ nissāya, tarissāmi mahodadhiṃ;

Ussāhena vīriyena, tareyya udadhiṃ naro.

"'Relying on this piece of wood, I shall cross the great ocean.' By striving and energy, a person could cross the ocean."

‘‘Tatheva me kataṃ kammaṃ, parittaṃ thokakañca yaṃ;

Taṃ kammaṃ upanissāya, saṃsāraṃ samatikkamiṃ.

"Just so, the deed that I did was small and slight; relying on that deed, I have crossed beyond saṃsāra."

‘‘Pacchime bhave sampatte, sukkamūlena codito;

Sāvatthiyaṃ pure jāto, mahāsāle suaḍḍhake.

"Having reached my final existence, impelled by the root of merit, I was born in the city of Sāvatthī, in a very wealthy and prominent family."

‘‘Saddhā mātā pitā mayhaṃ, buddhassa saraṇaṃ gatā;

Ubho diṭṭhapadā ete, anuvattanti sāsanaṃ.

"My mother and father, full of faith, had gone for refuge to the Buddha; both had seen the path, they followed the teaching."

‘‘Bodhipapaṭikaṃ gayha, soṇṇathūpamakārayuṃ;

Sāyapātaṃ namassanti, sakyaputtassa sammukhā.

"Taking a sacred object from the Bodhi tree, they had a golden stūpa made; they pay homage evening and morning in the presence of the Sakyan Son."

‘‘Uposathamhi divase, soṇṇathūpaṃ vinīharuṃ;

Buddhassa vaṇṇaṃ kittentā, tiyāmaṃ vītināmayuṃ.

"On the Uposatha day, they would bring forth the golden stūpa; praising the Buddha’s qualities, they would pass the three watches of the night."

‘‘Saha disvānahaṃ thūpaṃ, sariṃ pulinacetiyaṃ;

Ekāsane nisīditvā, arahattamapāpuṇiṃ.

"As soon as I saw the stūpa, I remembered the sand shrine; having sat down in a single session, I attained arahantship."

‘‘Gavesamāno taṃ vīraṃ, dhammasenāpatiddasaṃ;

Agārā nikkhamitvāna, pabbajiṃ tassa santike.

"Seeking that hero, I saw the General of the Dhamma; having gone forth from home, I was ordained in his presence."

‘‘Jātiyā sattavassena, arahattamapāpuṇiṃ;

Upasampādayī buddho, guṇamaññāya cakkhumā.

"At seven years of age, I attained arahantship; the Buddha, the One with Vision, knowing my virtue, gave me the higher ordination."

‘‘Dārakeneva santena, kiriyaṃ niṭṭhitaṃ mayā;

Kataṃ me karaṇīyajja, sakyaputtassa sāsane.

"Though I was but a boy, the task was finished by me; what had to be done has been done by me today in the teaching of the Sakyan Son."

‘‘Sabbaverabhayātīto, sabbasaṅgātigo isi;

Sāvako te mahāvīra, soṇṇathūpassidaṃ phalaṃ.

“Gone beyond all enmity and fear, a sage who has surpassed all attachments; Your disciple, O great hero, this is the fruit of the golden stūpa.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā dāyakānuggahaṃ karonto tehi upanīte paccaye na paṭikkhipati, yathāladdheyeva paribhuñjati. Taṃ puthujjanā ‘‘ayaṃ kāyadaḷhibahulo arakkhitacitto’’ti maññamānā avamaññanti. Thero taṃ [Pg.330] agaṇentova viharati. Tassa pana avidūre aññataro kuhakabhikkhu pāpiccho samāno appiccho viya santuṭṭho viya attānaṃ dassento lokaṃ vañcento viharati. Mahājano taṃ arahantaṃ viya sambhāveti. Athassa sakko devānamindo taṃ pavattiṃ ñatvā theraṃ upasaṅkamitvā, ‘‘bhante, kiṃ nāma kuhako karotī’’ti pucchi. Thero pāpicchaṃ garahanto –

But having attained arahantship, acting for the benefit of the donors, he does not refuse the requisites brought by them, but partakes of them just as he receives them. Ordinary people, thinking, “This one is strong in body and unguarded in mind,” look down upon him. The elder, however, dwells paying no heed to it. Not far from him, another deceitful bhikkhu, being of evil wishes, dwells deceiving the world, presenting himself as if he were of few wants and content. The great populace honors him as if he were an arahant. Then, Sakka, the king of the devas, having learned of this matter, approached the elder and asked, “Venerable sir, what is this hypocrite doing?” The elder, censuring the one of evil wishes, said—

139.

139.

‘‘Pubbe hanati attānaṃ, pacchā hanati so pare;

Suhataṃ hanti attānaṃ, vītaṃseneva pakkhimā.

“First he harms himself, then afterwards he harms others; He harms himself thoroughly, like a fowler with a decoy bird.”

140.

140.

‘‘Na brāhmaṇo bahivaṇṇo, antovaṇṇo hi brāhmaṇo;

Yasmiṃ pāpāni kammāni, sa ve kaṇho sujampatī’’ti. – gāthādvayamāha;

“A brahmin is not so by outward quality, for a brahmin is of inward quality. He in whom there are evil deeds, he indeed is base, O Sujampati.” – He spoke these two verses.

Tattha pubbe hanati attānanti kuhakapuggalo attano kuhakavuttiyā lokaṃ vañcento pāpicchatādīhi pāpadhammehi paṭhamameva attānaṃ hanati, attano kusalakoṭṭhāsaṃ vināseti. Pacchā hanati so pareti so kuhako paṭhamaṃ tāva vuttanayena attānaṃ hantvā pacchā pare yehi ‘‘ayaṃ bhikkhu pesalo ariyo’’ti vā sambhāventehi kārā katā, te hanati tesaṃ kārāni attani katāni amahapphalāni katvā paccayavināsanena vināseti. Satipi kuhakassa ubhayahanane attahanane pana ayaṃ visesoti dassento āha suhataṃ hanti attānanti. So kuhako attānaṃ hananto suhataṃ katvā hanti vināseti, yathā kiṃ? Vītaṃseneva pakkhimāti, vītaṃsoti dīpakasakuṇo, tena. Pakkhimāti sākuṇiko. Yathā tena vītaṃsasakuṇena aññe sakuṇe vañcetvā hananto attānaṃ idha lokepi hanati viññugarahasāvajjasabhāvādinā, samparāyaṃ pana duggatiparikkilesena hanatiyeva, na pana te sakuṇe pacchā hantuṃ sakkoti, evaṃ kuhakopi kohaññena lokaṃ vañcetvā idha lokepi attānaṃ hanati vippaṭisāraviññugarahādīhi, paralokepi duggatiparikkilesehi, na pana te paccayadāyake apāyadukkhaṃ pāpeti. Apica kuhako dakkhiṇāya amahapphalabhāvakaraṇeneva [Pg.331] dāyakaṃ hanatīti vutto, na nipphalabhāvakaraṇena. Vuttañhetaṃ bhagavatā – ‘‘dussīlassa manussabhūtassa dānaṃ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379). Tenāha ‘‘suhataṃ hanti attāna’’nti.

Therein, ‘first he harms himself’ refers to a deceitful person who, through his deceitful conduct, deceives the world with evil wishes and other unwholesome qualities. First, he harms himself, ruining his own portion of merit. ‘Then he harms others’—that deceiver, having first harmed himself in the manner described, later harms those who, thinking, ‘This monk is amiable and noble,’ have made offerings to him. He harms them by rendering their offerings made to him of little fruit, destroying them by wasting the requisites. Although the deceiver harms both himself and others, to show this distinction in self-harm, the verse says, ‘he harms himself thoroughly.’ That deceiver, in harming himself, does so thoroughly. To what can this be compared? ‘Like a fowler with a decoy bird.’ Just as the fowler, by means of the decoy-bird, deceives and harms other birds, and thereby also harms himself in this world through censure and reproach from the discerning, and in the next world through the defilements of a miserable destination, yet cannot harm those other birds afterwards—so too, the deceiver, by deceiving the world with his hypocrisy, harms himself in this world through remorse and censure from the discerning, and in the next world through the defilements of a miserable destination, but does not lead those donors of requisites to the suffering of the lower realms. Moreover, it is said that the deceiver harms the donor only by making their offering of little fruit, not by rendering it fruitless. For it has been said by the Blessed One: “Having given a gift to an immoral human being, a thousandfold return from the offering is to be expected” (MN 3.379). Therefore, it is said, ‘he harms himself thoroughly.’”

Evaṃ bāhiraparimajjanamatte ṭhitā puggalā suddhā nāma na honti, abbhantarasuddhiyā eva pana suddhā hontīti dassento ‘‘na brāhmaṇo’’ti dutiyaṃ gāthamāha. Tassattho – iriyāpathasaṇṭhapanādibahisampattimattena brāhmaṇo na hoti. Sampattiattho hi idha vaṇṇa-saddo. Abbhantare pana sīlādisampattiyā brāhmaṇo hoti, ‘‘bāhitapāpo brāhmaṇo’’ti katvā. Tasmā ‘‘yasmiṃ pāpāni lāmakāni kammāni saṃvijjanti, ekaṃsena so kaṇho nihīnapuggalo’’ti sujampati, devānaminda, jānāhi. Taṃ sutvā sakko kuhakabhikkhuṃ tajjetvā ‘‘dhamme vattāhī’’ti ovaditvā sakaṭṭhānameva gato.

To show that persons who rely merely on external polishing are not truly pure, but are pure only through inner purity, he spoke the second verse beginning, “A brahmin is not…”. Its meaning is this: one does not become a brahmin merely by external accomplishments such as proper deportment. For here the word vaṇṇa has the meaning of ‘accomplishment’. But one becomes a brahmin through inner accomplishments, such as virtue, because ‘a brahmin is one who has banished evil.’ Therefore, ‘Know this, O Sujampati, lord of the devas: he in whom evil and base actions are found is assuredly a dark, ignoble person.’ Having heard this, Sakka rebuked the deceitful monk, advised him, “Conduct yourself according to the Dhamma!”, and returned to his own dwelling.

Vasabhattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Vasabha is concluded.

Dukanipāte paṭhamavaggavaṇṇanā niṭṭhitā.

The commentary on the first chapter of the Book of Twos is concluded.

2. Dutiyavaggo

2. The Second Chapter

1. Mahācundattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Mahācunda

Sussūsāti āyasmato mahācundattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto vipassissa bhagavato kāle kumbhakārakule nibbattitvā viññutaṃ patto kumbhakārakammena jīvanto ekadivasaṃ satthāraṃ disvā pasannamānaso ekaṃ mattikāpattaṃ svābhisaṅkhataṃ katvā bhagavato adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe nālakagāme rūpasāriyā brāhmaṇiyā putto sāriputtattherassa kaniṭṭhabhātā hutvā nibbatti, cundotissa nāmaṃ ahosi. So vayappatto dhammasenāpatiṃ anupabbajitvā taṃ nissāya vipassanaṃ [Pg.332] paṭṭhapetvā ghaṭento vāyamanto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.51.39-50) –

The verses of the Venerable Mahācunda beginning Sussūsā. What is their origin? He too, having made an aspiration under previous Buddhas and accumulating merit in various existences, was reborn in a potter’s family during the time of the Blessed One Vipassī. Having attained understanding, he made his living by the potter’s craft. One day, seeing the Teacher, his mind was filled with faith, and he fashioned a clay bowl well with his own hands and offered it to the Blessed One. Through that meritorious deed, he wandered on among devas and humans until, in this Buddha’s Dispensation, he was reborn in the village of Nālaka in the Magadha country as the son of the brahmin woman Rūpasārī, the younger brother of the Elder Sāriputta. His name was Cunda. Coming of age, he went forth under the General of the Dhamma and, relying on him, established insight meditation. Striving and exerting himself, he soon attained the six direct knowledges. Thus it is said in the Apadāna (Thera 2.51.39–50):

‘‘Nagare haṃsavatiyā, kumbhakāro ahosahaṃ;

Addasaṃ virajaṃ buddhaṃ, oghatiṇṇamanāsavaṃ.

“In the city of Haṃsavatī, I was a potter. I saw the dust-free Buddha, who had crossed the flood, taintless.”

‘‘Sukataṃ mattikāpattaṃ, buddhaseṭṭhassadāsahaṃ;

Pattaṃ datvā bhagavato, ujubhūtassa tādino.

“A well-made clay bowl I gave to the Buddha, the foremost. Having offered the bowl to the Blessed One, who was upright and Such.”

‘‘Bhave nibbattamānohaṃ, soṇṇathāle labhāmahaṃ;

Rūpimaye ca sovaṇṇe, taṭṭike ca maṇīmaye.

“As I was reborn into existence, I obtained golden plates; and silver, golden, and jeweled plates.”

‘‘Pātiyo paribhuñjāmi, puññakammassidaṃ phalaṃ;

Yasānañca dhanānañca, aggabhūto ca homahaṃ.

“I partake of food from fine bowls, the fruit of this meritorious deed. And I was foremost in glory and riches.”

‘‘Yathāpi bhaddake khette, bījaṃ appampi ropitaṃ;

Sammādhāraṃ pavecchante, phalaṃ toseti kassakaṃ.

“Just as in a good field, even a small seed sown, when rain is properly supplied, its fruit satisfies the farmer.”

‘‘Tathevidaṃ pattadānaṃ, buddhakhettamhi ropitaṃ;

Pītidhāre pavassante, phalaṃ maṃ tosayissati.

“Just so, this gift of a bowl, planted in the Buddha-field, when streams of joy pour forth, its fruit will satisfy me.”

‘‘Yāvatā khettā vijjanti, saṅghāpi ca gaṇāpi ca;

Buddhakhettasamo natthi, sukhado sabbapāṇinaṃ.

“As far as fields exist, whether of Sanghas or of groups, none equals the Buddha-field, which brings happiness to all living beings.”

‘‘Namo te purisājañña, namo te purisuttama;

Ekapattaṃ daditvāna, pattomhi acalaṃ padaṃ.

“Homage to you, O thoroughbred of men, homage to you, O supreme man! Having given a single bowl, I have attained the unwavering state.”

‘‘Ekanavutito kappe, yaṃ pattamadadiṃ tadā;

Duggatiṃ nābhijānāmi, pattadānassidaṃ phalaṃ.

“Ninety-one eons ago, when I gave that bowl, I have not known a miserable destination; this is the fruit of the gift of a bowl.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Chaḷabhiñño pana hutvā attanā paṭiladdhasampattiyā kāraṇabhūtaṃ garūpanissayaṃ vivekavāsañca kittento –

But having become one endowed with the six direct knowledges, he praised the reliance on a teacher and the dwelling in seclusion, which were the causes of the accomplishment he had attained:

141.

141.

‘‘Sussūsā sutavaddhanī, sutaṃ paññāya vaddhanaṃ;

Paññāya atthaṃ jānāti, ñāto attho sukhāvaho.

“Eagerness to listen increases learning; learning is an increase of wisdom; by wisdom one understands the meaning; the understood meaning brings happiness.”

142.

142.

‘‘Sevetha [Pg.333] pantāni senāsanāni, careyya saṃyojanavippamokkhaṃ;

Sace ratiṃ nādhigaccheyya tattha, saṅghe vase rakkhitatto satīmā’’ti. –

“One should frequent secluded lodgings, and practice for release from the fetters. If one finds no delight there, one should dwell in the Saṅgha, self-protected and mindful.”

Gāthādvayaṃ abhāsi.

He spoke these two verses.

Tattha sussūsāti sotabbayuttassa sabbasutassa sotumicchā, garusannivāsopi. Diṭṭhadhammikādibhedañhi atthaṃ sotumicchantena kalyāṇamitte upasaṅkamitvā vattakaraṇena payirupāsitvā yadā te payirupāsanāya ārādhitacittā kañci upanisīditukāmā honti, atha ne upanisīditvā adhigatāya sotumicchāya ohitasotena sotabbaṃ hotīti garusannivāsopi sussūsāhetutāya ‘‘sussūsā’’ti vuccati. Sā panāyaṃ sussūsā saccapaṭiccasamuppādādipaṭisaṃyuttaṃ sutaṃ taṃsamaṅgino puggalassa vaḍḍheti brūhetīti sutavaddhanī, bāhusaccakārīti attho. Sutaṃ paññāya vaddhananti yaṃ taṃ ‘‘sutadharo sutasannicayo’’ti (ma. ni. 1.339; a. ni. 4.22) ‘‘idhekaccassa bahukaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇa’’nti (a. ni. 4.6) ca evamādinā nayena vuttaṃ bāhusaccaṃ, taṃ akusalappahānakusalādhigamanahetubhūtaṃ paññaṃ vaddhetīti sutaṃ paññāya vaddhanaṃ, vuttañhetaṃ bhagavatā –

Therein, 'eagerness to listen' means the wish to hear what is suitable to be heard, and also association with teachers. For one who wishes to hear the meaning, which is of various kinds such as pertaining to this life, should approach good friends, serve them by performing duties, and when their minds are pleased by such service and they wish for someone to sit near for instruction, then one should sit near them and listen with an attentive ear, with the acquired wish to hear what is suitable to be heard. Therefore, because association with teachers is a cause for 'eagerness to listen,' it is called 'eagerness to listen.' This eagerness to listen increases and nourishes the learning of a person who is endowed with it, learning connected with the truths, dependent origination, and so on. Thus, it is called 'growth in learning,' meaning it makes one accomplished in much learning. 'Learning is an increase of wisdom' means that which is called 'one who retains what is learned, accumulates what is learned' (MN 1.339; AN 4.22) and 'here someone has learned much: discourses, verses, explanations' (AN 4.6)—this much learning, being the cause for abandoning the unwholesome and attaining the wholesome, increases wisdom. For this has been said by the Blessed One—

‘‘Sutāvudho kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharatī’’ti (a. ni. 7.67).

“Monks, a noble disciple whose weapon is learning abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, and maintains himself pure.” (AN 7.67)

Paññāya atthaṃ jānātīti bahussuto sutamayañāṇe ṭhito taṃ paṭipattiṃ paṭipajjanto sutānusārena atthūpaparikkhāya dhammanijjhānena bhāvanāya ca lokiyalokuttarabhedaṃ diṭṭhadhammādivibhāgaṃ dukkhādivibhāgañca atthaṃ yathābhūtaṃ pajānāti ca paṭivijjhati ca, tenāha bhagavā –

‘By wisdom one understands the meaning’; thus, the much-learned one, established in the knowledge born of learning, undertakes that practice. Following what has been learned, by examining the meaning, by contemplating the Dhamma, and by development, one truly knows and penetrates the meaning—differentiated as worldly and supramundane, with distinctions such as pertaining to this life, and with distinctions of suffering and so on. Therefore, the Blessed One said—

‘‘Sutassa yathāpariyattassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hotī’’ti (a. ni. 4.6).

“Having understood the meaning of what has been learned, as it has been learned, and having understood the Dhamma, one practices in accordance with the Dhamma.” (AN 4.6)

‘‘Dhatānaṃ [Pg.334] dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passatī’’ti (ma. ni. 2.432) ca.

“He examines the meaning of the teachings that have been retained. By examining the meaning, the teachings are approved of for contemplation. When there is acceptance of the teachings upon reflection, desire arises. With desire arisen, he strives. Having striven, he weighs. Having weighed, he exerts himself. Being resolute, he realizes the supreme truth with the body and sees it by penetrating it with wisdom.” (MN 2.432)

Ñāto attho sukhāvahoti yathāvutto diṭṭhadhammikādiattho ceva dukkhādiattho ca yāthāvato ñāto adhigato lokiyalokuttarabhedaṃ sukhaṃ āvahati nipphādetīti attho.

‘A known meaning is conducive to happiness’ means that when the aforesaid meaning—that is, the meaning pertaining to this life and so forth, and the meaning pertaining to suffering and so forth—is known and realized as it truly is, it brings about and produces happiness, differentiated as worldly and supramundane.

Ṭhitāya bhāvanāpaññāya sutamatteneva na sijjhatīti tassā paṭipajjanavidhiṃ dassento ‘‘sevetha…pe…vippamokkha’’nti āha. Tattha sevetha pantāni senāsanānīti kāyavivekamāha. Tena saṃyojanappahānassa ca vakkhamānattā vivekārahasseva vivekavāsoti sīlasaṃvarādayo idha avuttasiddhā veditabbā. Careyya saṃyojanavippamokkhanti yathā saṃyojanehi cittaṃ vippamuccati, tathā vipassanābhāvanaṃ maggabhāvanañca careyya paṭipajjeyyāti attho. Sace ratiṃ nādhigaccheyya tatthāti tesu pantasenāsanesu yathāladdhesu adhikusaladhammesu ca ratiṃ pubbenāparaṃ visesassa alābhato abhiratiṃ na labheyya, saṅghe bhikkhusamūhe rakkhitatto kammaṭṭhānaparigaṇhanato rakkhitacitto chasu dvāresu satiārakkhāya upaṭṭhapanena satimā vaseyya vihareyya, evaṃ viharantassa ca api nāma saṃyojanavippamokkho bhaveyyāti adhippāyo.

For one established in the wisdom of development, success is not achieved by mere hearing; thus, to show the method of practice, it is said: 'One should frequent... up to liberation.' Herein, 'One should frequent secluded dwellings' refers to physical seclusion. Because the abandoning of the fetters will be described, and because dwelling in seclusion is for one who is worthy of seclusion, the restraint of virtue and so forth should be understood here as implied though not explicitly stated. 'One should practice for the liberation from fetters' means that one should practice insight meditation and path meditation so that the mind is liberated from the fetters—this is the meaning. 'If one does not find delight there' means that in those secluded dwellings and in the wholesome qualities one has attained, one does not gain delight due to not achieving further distinctions, that is, a lack of superior attainments. In the Sangha, the community of monks, one should dwell, self-guarded, with mind protected by taking up a meditation subject, and mindful by establishing mindfulness as protection at the six sense doors. For one dwelling thus, there may indeed be liberation from the fetters—this is the intention.

Mahācundattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Mahācunda is concluded.

2. Jotidāsattheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Jotidāsa

Ye kho teti āyasmato jotidāsattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ piṇḍāya gacchantaṃ disvā pasannacitto kāsumārikaphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ [Pg.335] buddhuppāde pādiyatthajanapade vibhavasampannassa brāhmaṇassa putto hutvā nibbatti, jotidāsotissa nāmaṃ ahosi. So viññutaṃ patvā gharamāvasanto ekadivasaṃ mahākassapattheraṃ attano gāme piṇḍāya carantaṃ disvā pasannacitto bhojetvā therassa santike dhammaṃ sutvā attano gāmasamīpe pabbate mahantaṃ vihāraṃ kāretvā theraṃ tattha vāsetvā catūhi paccayehi upaṭṭhahanto therassa dhammadesanāya paṭiladdhasaṃvego pabbajitvā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.51.51-56) –

The verses beginning 'Ye kho te' are those of the Venerable Jotidāsa Thera. What is their origin? This elder too, having made aspirations under previous Buddhas and accumulated merits in various existences, was reborn in a good family in the time of the Blessed One Sikhī. Having attained maturity, one day, seeing the Teacher going for alms, with a confident mind he offered a kāsumārika fruit. Through that meritorious deed, he wandered among gods and humans until, in this Buddha-era, he was reborn as the son of a wealthy brahmin in the country of Pādiyattha. His name was Jotidāsa. Having attained maturity, while living as a householder, one day he saw the Elder Mahākassapa wandering for alms in his village. With a confident mind, he offered him food and, having heard the Dhamma from the Elder, he had a large monastery built on a mountain near his village. He had the Elder reside there and attended to him with the four requisites. Stirred by the Elder’s teachings, he went forth and, undertaking the practice of insight meditation, soon attained the six higher knowledges. Thus it is said in the Apadāna:

‘‘Kaṇikāraṃva jotantaṃ, nisinnaṃ pabbatantare;

Addasaṃ virajaṃ buddhaṃ, lokajeṭṭhaṃ narāsabhaṃ.

“Like a shining kaṇikāra flower, seated in a mountain cleft, I saw the stainless Buddha, the foremost in the world, the bull among men.”

‘‘Pasannacitto sumano, sire katvāna añjaliṃ;

Kāsumārikamādāya, buddhaseṭṭhassadāsahaṃ.

“With a confident and gladdened mind, placing my hands in reverence on my head, I took a kāsumārika fruit and gave it to the supreme Buddha.”

‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“In the thirty-one aeons since I gave that fruit, I know of no bad destination; this is the fruit of that offering of fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up... the Buddha’s teaching has been done.”

Chaḷabhiñño pana hutvā tīṇi piṭakāni uggahetvā visesato vinayapiṭake sukusalabhāvaṃ patvā dasavassiko parisupaṭṭhāko ca hutvā bahūhi bhikkhūhi saddhiṃ bhagavantaṃ vandituṃ sāvatthiṃ gacchanto antarāmagge addhānaparissamavinodanatthaṃ titthiyānaṃ ārāmaṃ pavisitvā ekamantaṃ nisinno ekaṃ pañcatapaṃ tapantaṃ brāhmaṇaṃ disvā, ‘‘kiṃ, brāhmaṇa, aññasmiṃ tapanīye aññaṃ tapatī’’ti āha. Taṃ sutvā brāhmaṇo kupito, ‘‘bho, muṇḍaka, kiṃ aññaṃ tapanīya’’nti āha. Thero tassa –

Having attained the six higher knowledges, learned the three Piṭakas, and especially attained great skill in the Vinaya Piṭaka, and having been an attendant of the assembly for ten years, he set out for Sāvatthī with many bhikkhus to pay homage to the Blessed One. Along the way, to relieve the fatigue of the journey, he entered a hermitage belonging to sectarians. Sitting to one side, he saw a brahmin practicing the fivefold austerity and asked, “Brahmin, when there is another that ought to be tormented, why do you torment this other thing?” Hearing this, the brahmin became angry and said, “Hey, shaveling, what other thing ought to be tormented?” The Elder replied to him:

‘‘Kopo ca issā paraheṭhanā ca, māno ca sārambhamado pamādo;

Taṇhā avijjā bhavasaṅgatī ca, te tappanīyā na hi rūpakhandho’’ti. –

“Anger, envy, and harming others; pride, rivalry, arrogance, and negligence; craving, ignorance, and attachment to becoming—these are what ought to be tormented, not the form aggregate.”

Gāthāya dhammaṃ desesi. Taṃ sutvā so brāhmaṇo tasmiṃ titthiyārāme sabbe aññatitthiyā ca therassa santike pabbajiṃsu. Thero tehi [Pg.336] saddhiṃ sāvatthiṃ gantvā bhagavantaṃ vanditvā katipāhaṃ tattha vasitvā attano jātibhūmiṃyeva gato dassanatthaṃ upagatesu ñātakesu nānāladdhike yaññasuddhike ovadanto –

He taught the Dhamma with this verse. Hearing it, that brahmin and all the other sectarians in that sectarian hermitage went forth under the Elder. The Elder, together with them, went to Sāvatthī, paid homage to the Blessed One, and after staying there for a few days, returned to his own birthplace. When relatives who held various doctrines and believed in purification by sacrifice came to see him, he advised them, saying:

143.

143.

‘‘Ye kho te veṭhamissena, nānattena ca kammunā;

Manusse uparundhanti, pharusūpakkamā janā;

Tepi tattheva kīranti, na hi kammaṃ panassati.

“Those people who, with deceit and various actions, oppress human beings, being harsh in their undertakings—they too are afflicted right there, for a deed is never lost.”

144.

144.

‘‘Yaṃ karoti naro kammaṃ, kalyāṇaṃ yadi pāpakaṃ;

Tassa tasseva dāyādo, yaṃ yaṃ kammaṃ pakubbatī’’ti. – gāthādvayaṃ abhāsi;

“Whatever deed a person does, whether good or evil, of that very deed he is the heir, whatever deed he performs.” Thus, the two verses were spoken.

Tattha yeti aniyamuddeso. Teti aniyamato eva paṭiniddeso. Padadvayassāpi ‘‘janā’’ti iminā sambandho. Khoti nipātamattaṃ. Veṭhamissenāti varattakhaṇḍādinā sīsādīsu veṭhadānena. ‘‘Vedhamissenā’’tipi pāḷi, so evattho. Nānattena ca kammunāti hananaghātanahatthapādādicchedanena khuddakaseḷadānādinā ca nānāvidhena parūpaghātakammena. Manusseti nidassanamattaṃ, tasmā ye keci satteti adhippāyo. Uparundhantīti vibādhenti. Pharusūpakkamāti dāruṇapayogā, kurūrakammantāti attho. Janāti sattā. Tepi tattheva kīrantīti te vuttappakārā puggalā yāhi kammakāraṇāhi aññe bādhiṃsu. Tattheva tāsuyeva kāraṇāsu sayampi kīranti pakkhipīyanti, tathārūpaṃyeva dukkhaṃ anubhavantīti attho. ‘‘Tatheva kīrantī’’ti ca pāṭho, yathā sayaṃ aññesaṃ dukkhaṃ akaṃsu, tatheva aññehi karīyanti, dukkhaṃ pāpīyantīti attho, kasmā? Na hi kammaṃ panassati kammañhi ekantaṃ upacitaṃ vipākaṃ adatvā na vigacchati, avasesapaccayasamavāye vipaccatevāti adhippāyo.

Here, ‘ye’ is an indefinite reference. ‘Te’ is the corresponding definite reference. The connection between the two words is established by ‘janā’. ‘Kho’ is merely a particle. ‘Veṭhamissena’ means by binding the head and other parts with strips of leather or similar materials. The Pāli also reads ‘Vedhamissena,’ and the meaning is the same. ‘Nānattena ca kammunā’ refers to various cruel actions such as killing, slaying, cutting off hands and feet, giving minor blows, and other forms of harming others. ‘Manusse’ is merely illustrative; thus, the intention is ‘whatever beings.’ ‘Uparundhanti’ means they oppress. ‘Pharusūpakkamā’ means harsh applications—cruel deeds, in other words. ‘Janā’ means beings. ‘Te pi tattheva kīranti’ means those very individuals who, by those very actions by which they harmed others, are now tormented in that very place—they experience the same kind of suffering. Another reading is ‘tatheva kīranti,’ meaning just as they inflicted suffering on others, so too are they made to suffer by others, and thus they reach suffering. Why? Because no deed is lost—a deed, once accumulated, does not disappear without yielding its result; it inevitably ripens when the remaining conditions are met—this is the intended meaning.

Idāni ‘‘na hi kammaṃ panassatī’’ti saṅkhepato vuttamatthaṃ vibhajitvā sattānaṃ kammassakataṃ vibhāvetuṃ ‘‘yaṃ karotī’’ti gāthaṃ abhāsi. Tassattho yaṃ kammaṃ kalyāṇaṃ kusalaṃ, yadi vā pāpakaṃ akusalaṃ satto [Pg.337] karoti, karonto ca tattha yaṃ kammaṃ yathā phaladānasamatthaṃ hoti, tathā pakubbati upacinoti. Tassa tasseva dāyādoti tassa tasseva kammaphalassa gaṇhanato tena tena kammena dātabbavipākassa bhāgī hotīti attho. Tenāha bhagavā – ‘‘kammassakā, māṇava, sattā kammadāyādā’’tiādi (ma. ni. 3.289). Imā gāthā sutvā therassa ñātakā kammassakatāyaṃ patiṭṭhahiṃsūti.

Now, to explain in detail the meaning of what was stated in brief, “for a deed is not lost,” the verse “Whatever one does” was spoken to elucidate the ownership of deeds by beings. The meaning is this: whatever action, wholesome or unwholesome, a being does, and while doing it, accumulates that action in such a way that it is capable of yielding results, so he performs it. He is the heir to that very deed, meaning that by receiving the fruit of that very deed, he is the recipient of the ripening results to be given by that action. Therefore, the Blessed One said: “Young man, beings are owners of their deeds, heirs to their deeds,” and so on (M. iii. 289). Having heard these verses, the Thera’s relatives were established in the ownership of deeds.

Jotidāsattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Jotidāsa is concluded.

3. Heraññakānittheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Heraññakāni

Accayanti ahorattāti āyasmato heraññakānittherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patto paresaṃ bhatako hutvā jīvanto ekadivasaṃ sujātassa nāma satthusāvakassa paṃsukūlaṃ pariyesantassa upaḍḍhadussaṃ pariccaji. So tena puññakammena tāvatiṃsesu nibbattitvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalarañño gāmabhojakassa coravosāsakassa putto hutvā nibbatti, heraññakānītissa nāmaṃ ahosi. So vayappatto pitu accayena raññā tasmiṃyeva gāmabhojakaṭṭhāne ṭhapito jetavanapaṭiggahaṇe buddhānubhāvaṃ disvā paṭiladdhasaddho attano kaniṭṭhassa taṃ ṭhānantaraṃ dāpetvā rājānaṃ āpucchitvā pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.31-40) –

“The nights and days pass by”—this is the verse of the Venerable Elder Heraññakāni. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was born into a family home in the city of Haṃsavatī. Having come of age, he lived as a hired servant for others. One day, when a disciple of the Teacher named Sujāta was searching for a rag-robe, he donated half of his cloth. Through that meritorious deed, he was reborn among the Tāvatiṃsa devas. Wandering repeatedly among devas and humans, in this Buddha-era, he was born as the son of a village headman under the King of Kosala, who was a punisher of thieves. His name was Heraññakāni. When he came of age, upon his father’s passing, the king appointed him to that same position of village headman. At the acceptance of Jetavana, he saw the Buddha’s power and gained faith. He then arranged for his younger brother to be given that position, took leave of the king, and went forth. Establishing insight, he soon attained arahantship. Therefore, it is said in the Apadāna (Apa. Thera 2.50.31-40):

‘‘Padumuttarabhagavato, sujāto nāma sāvako;

Paṃsukūlaṃ gavesanto, saṅkāre carate tadā.

“Of the Blessed One Padumuttara, there was a disciple named Sujāta. Searching for a rag-robe, he was then wandering among the rubbish heaps.

‘‘Nagare haṃsavatiyā, paresaṃ bhatako ahaṃ;

Upaḍḍhadussaṃ datvāna, sirasā abhivādayiṃ.

“In the city of Haṃsavatī, I was a servant for others. Having given half a cloth, I bowed with my head.”

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-performed deed, and by my volition and aspirations, having abandoned the human body, I went to Tāvatiṃsa.”

‘‘Tettiṃsakkhattuṃ [Pg.338] devindo, devarajjamakārayiṃ;

Sattasattatikkhattuñca, cakkavattī ahosahaṃ.

“Thirty-three times I was Sakka, king of devas; I ruled the deva kingdom. And seventy-seven times I was a wheel-turning monarch.”

‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;

Upaḍḍhadussadānena, modāmi akutobhayo.

“Vast regional kingdoms, countless in number—by the gift of half a cloth, I rejoice, fearless from any quarter.”

‘‘Icchamāno cahaṃ ajja, sakānanaṃ sapabbataṃ;

Khomadussehi chādeyyaṃ, aḍḍhadussassidaṃ phalaṃ.

“If I wished today, I could cover the land with its forests and mountains with linen cloths. This is the fruit of half a cloth.”

‘‘Satasahassito kappe, yaṃ dānamadadiṃ tadā;

Duggatiṃ nābhijānāmi, aḍḍhadussassidaṃ phalaṃ.

“A hundred thousand aeons ago, when I gave that gift, I do not know of any bad destination. This is the fruit of half a cloth.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt away… the Buddha’s teaching has been accomplished.”

Arahattaṃ pana patvā attano kaniṭṭhabhātaraṃ tato kammato nivattetukāmo tasmiṃyeva kamme abhirataṃ disvā taṃ codento –

But having attained arahantship, wishing to turn his younger brother away from that action, and seeing him still delighting in that very action, he admonished him thus:

145.

145.

‘‘Accayanti ahorattā, jīvitaṃ uparujjhati;

Āyu khīyati maccānaṃ, kunnadīnaṃva odakaṃ.

“Days and nights pass away, life ceases; the lifespan of mortals dwindles, like water in small streams.”

146.

146.

‘‘Atha pāpāni kammāni, karaṃ bālo na bujjhati;

Pacchāssa kaṭukaṃ hoti, vipāko hissa pāpako’’ti. –

“Then the fool, doing evil deeds, does not understand; later it is bitter for him, for his result is indeed evil.”

Gāthādvayaṃ abhāsi.

He spoke these two verses.

Tattha accayantīti atikkamanti, lahuṃ lahuṃ apagacchantīti attho. Ahorattāti rattindivā. Jīvitaṃ uparujjhatīti jīvitindriyañca khaṇikanirodhavasena nirujjhati. Vuttañhi ‘‘khaṇe khaṇe, tvaṃ bhikkhu, jāyasi ca jiyyasi ca miyyasi ca cavasi ca upapajjasi cā’’ti. Āyu khīyati maccānanti maritabbasabhāvattā maccāti laddhanāmānaṃ imesaṃ sattānaṃ āyu ‘‘yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo’’ti (dī. ni. 2.91; saṃ. ni. 2.143; a. ni. 7.74) evaṃ paricchinnakālaparamāyu khīyati khayañca sambhedañca gacchati, yathā kiṃ? Kunnadīnaṃva odakaṃ yathā nāma kunnadīnaṃ pabbateyyānaṃ khuddakanadīnaṃ udakaṃ ciraṃ na tiṭṭhati, lahutaraṃ khīyati, āgatamattaṃyeva vigacchati, evaṃ sattānaṃ āyu lahutaraṃ khīyati khayaṃ gacchati. Ettha ca udakameva ‘‘odaka’’nti vuttaṃ, yathā manoyeva mānasanti.

Here, ‘accayanti’ means they pass by; the meaning is they go away very quickly. ‘Ahorattā’ refers to night and day. ‘Jīvitaṃ uparujjhati’ means the life faculty ceases by way of momentary cessation. For it has been said: “Moment by moment, O monk, you are born, you age, you die, you pass away, and you arise.” The life of mortals diminishes—‘maccānaṃ’ refers to the life of these beings who are called ‘mortals’ because they are of a nature to die. Their maximum lifespan, defined as “whoever lives long, lives a hundred years or a little more” (Dī. Ni. 2.91; Saṃ. Ni. 2.143; A. Ni. 7.74), thus having a limited duration, diminishes and comes to destruction and dissolution. Like what? Like the water of small streams: just as the water of small mountain streams does not remain for long, swiftly diminishes, and disappears as soon as it arrives, so too the lifespan of beings swiftly diminishes and comes to destruction. And here, ‘udaka’ itself is said as ‘odaka,’ just as ‘mano’ is ‘mānasa’.

Atha [Pg.339] pāpāni kammāni, karaṃ bālo na bujjhatīti evaṃ saṃsāre aniccepi samāne bālo lobhavasena vā kodhavasena vā pāpāni kammāni karoti, karontopi na bujjhati, pāpaṃ karonto ca ‘‘pāpaṃ karomī’’ti abujjhanako nāma natthi, ‘‘imassa kammassa evarūpo dukkho vipāko’’ti pana ajānanato ‘‘na bujjhatī’’ti vuttaṃ. Pacchāssa kaṭukaṃ hotīti yadipi pāpassa kammassa āyūhanakkhaṇe ‘‘imassa kammassa evarūpo vipāko’’ti na bujjhati, tato pacchā pana nirayādīsu nibbattassa assa bālassa kaṭukaṃ aniṭṭhaṃ dukkhameva hoti. Vipāko hissa pāpako yasmā assa pāpakammassa nāma vipāko pāpako nihīno aniṭṭho evāti. Imaṃ pana ovādaṃ sutvā therassa kaniṭṭhabhātā rājānaṃ āpucchitvā pabbajitvā nacirasseva sadatthaṃ nipphādesi.

“Then the fool, doing evil deeds, does not understand.” Thus, even though saṃsāra is impermanent, the fool, driven by greed or hatred, commits evil deeds, and even while doing so, he does not understand. For there is no one who commits evil and does not know, “I am committing evil.” But it is said, “He does not understand,” because he does not know, “This deed will have such a painful result.” Later, it becomes bitter for him. Even though at the moment of accumulating the evil deed, he does not understand, “This deed will have such a result,” later, when that fool is reborn in hell or other miserable states, it becomes bitter, unpleasant, and painful for him. For the result of his evil deed is indeed evil, inferior, and undesirable. However, having heard this advice, the elder’s younger brother, after taking leave of the king, went forth and soon accomplished his own welfare.

Heraññakānittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Heraññakāni is concluded.

4. Somamittattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Somamitta

Parittaṃ dārunti āyasmato somamittattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto buddhaguṇe sutvā pasannamānaso ekadivasaṃ kiṃsukarukkhaṃ pupphitaṃ disvā pupphāni gahetvā satthāraṃ uddissa ākāse khipitvā pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde bārāṇasiyaṃ brāhmaṇakule nibbattitvā somamittoti laddhanāmo tiṇṇaṃ vedānaṃ pāragū hutvā vimalena nāma therena kataparicayattā abhiṇhaṃ tassa santikaṃ gacchanto dhammaṃ sutvā sāsane laddhappasādo pabbajitvā laddhūpasampado vattapaṭivattaṃ pūrento vicarati. Vimalatthero pana kusīto middhabahulo rattindivaṃ vītināmeti. Somamitto ‘‘kusītaṃ nāma nissāya ko guṇo’’ti taṃ pahāya mahākassapattheraṃ upasaṅkamitvā tassa ovāde ṭhatvā vipassanaṃ paṭṭhapetvā nacirasseva arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.50.25-30) –

The verse ‘Parittaṃ dāru…’ is by the Venerable Elder Somamitta. What is its origin? This elder, having performed meritorious deeds in the presence of former Buddhas and accumulating merits in various existences, was born into a family during the time of the Buddha Sikhī. Having attained maturity, he heard the virtues of the Buddha and, with a joyful mind, one day saw a kiṃsuka tree in bloom. He plucked its flowers and, dedicating them to the Master, scattered them in the air as an offering. By that meritorious deed, wandering among gods and humans, in this Buddha’s Dispensation, he was born into a brahmin family in Bārāṇasī and was named Somamitta. Having mastered the three Vedas, he became acquainted with an elder named Vimala. Frequently going to him, he heard the Dhamma, gained faith in the Dispensation, went forth, and having received the higher ordination, wandered about fulfilling his duties. However, the Elder Vimala was lazy and very drowsy, and thus passed his days and nights. Somamitta thought, ‘What good is there in relying on a lazy person?’ Abandoning him, he approached the Elder Mahākassapa. Abiding by his advice, he established insight, and before long was established in Arahantship. As it is said in the Apadāna (Thera Apadāna 2.50.25-30):

‘‘Kiṃsukaṃ [Pg.340] pupphitaṃ disvā, paggahetvāna añjaliṃ;

Buddhaseṭṭhaṃ saritvāna, ākāse abhipūjayiṃ.

“Having seen the kiṃsuka tree in bloom, I raised my hands in añjali; Remembering the Supreme Buddha, I worshipped him in the air.”

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-performed deed, and by my aspirations, having abandoned the human body, I went to Tāvatiṃsa.”

‘‘Ekatiṃse ito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Thirty-one eons ago, for the deed I performed then, I have not known a bad destination; this is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

Nāgova bandhanaṃ chetvā, viharāmi anāsavo.

“My defilements are burnt away, all existences are uprooted; like a great elephant that has broken its bonds, I dwell taintless.”

‘‘Svāgataṃ vata me āsi, mama buddhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti.

“Welcome indeed was my coming to the Buddha’s presence; the three knowledges have been attained, the Buddha’s Dispensation has been fulfilled.”

Arahattaṃ pana patvā vimalattheraṃ ovādena tajjento –

Having attained Arahantship, he then admonished the Elder Vimala with this advice:

147.

147.

‘‘Parittaṃ dārumāruyha, yathā sīde mahaṇṇave;

Evaṃ kusītamāgamma, sādhujīvīpi sīdati;

Tasmā taṃ parivajjeyya, kusītaṃ hīnavīriyaṃ.

“Just as one who boards a small log sinks in the great ocean, so even one of good livelihood sinks by associating with the lazy. Therefore, one should avoid that lazy person of deficient energy.”

148.

148.

‘‘Pavivittehi ariyehi, pahitattehi jhāyibhi;

Niccaṃ āraddhavīriyehi, paṇḍitehi sahāvase’’ti. – gāthādvayaṃ abhāsi;

“One should dwell with the noble ones who are secluded, resolute, meditative, ever energetic, and wise.” Thus he spoke these two verses.

Tattha parittaṃ dārumāruyha, yathā sīde mahaṇṇaveti pesalopi kulaputto kusītaṃ alasapuggalaṃ nissāya sīdati saṃsāre patati, na tassa pāraṃ nibbānaṃ gacchati. Yasmā etadevaṃ, tasmā taṃ adhikusaladhammavasena sīsaṃ anukkhipitvā kucchitaṃ sīdanato kusītaṃ vīriyārambhābhāvato hīnavīriyaṃ puggalaṃ sabbathā vajjeyya, na tassa diṭṭhānugatiṃ āpajjeyyāti attho.

Herein, ‘Just as one who boards a small log sinks in the great ocean’ means that even an amiable son of good family, by relying on a lazy, indolent person, sinks, falls into saṃsāra, and does not reach the far shore, Nibbāna. Since this is so, therefore, one should in every way avoid that person who is ‘lazy’ (kusītaṃ) because he sinks wretchedly, not lifting his head with respect to higher wholesome states, and who is ‘of deficient energy’ (hīnavīriyaṃ) due to the absence of initiating effort. One should not follow his example—this is the meaning.

Evaṃ puggalādhiṭṭhānāya gāthāya kosajje ādīnavaṃ dassetvā idāni vīriyārambhe ānisaṃse dassetuṃ ‘‘pavivittehī’’tiādi vuttaṃ. Tassattho [Pg.341] – ye pana kāyavivekasambhavena pavivittā, tato eva kilesehi ārakattā ariyā, nibbānaṃ patipesitattatāya pahitattā ārammaṇūpanijjhānavasena lakkhaṇūpanijjhānavasena ca jhāyino, sabbakālaṃ paggahitavīriyatāya āraddhavīriyā, lokiyalokuttarabhedāya paññāya samannāgatattā paṇḍitā, tehiyeva saha āvaseyya sadatthaṃ nipphādetukāmo saṃvaseyyāti. Taṃ sutvā vimalatthero saṃviggamānaso vipassanaṃ paṭṭhapetvā sadatthaṃ ārādhesi. Svāyamattho parato āgamissati.

Thus, having shown the dangers of laziness in the verse based on the individual, now, to show the benefits of initiating effort, the verse beginning ‘With the secluded’ was spoken. Its meaning is: those who are secluded by virtue of bodily seclusion, and thus are noble ones because they are far removed from defilements; because they have sent forth their minds towards Nibbāna, they are resolute; meditators by way of contemplating the object and contemplating the characteristics; being always of aroused energy, they are energetic; wise due to being endowed with wisdom that distinguishes between the mundane and the supramundane. One who wishes to accomplish his own goal should dwell, associating with them. Hearing this, the Elder Vimala, with a mind stirred to urgency, established insight and attained his own goal. This matter will come up again later.

Somamittattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Somamitta is concluded.

5. Sabbamittattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Sabbamitta

Jano janamhi sambaddhoti āyasmato sabbamittattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito dvānavute kappe tissassa bhagavato kāle nesādakule nibbattitvā vanacāriko hutvā vane mige vadhitvā maṃsaṃ khādanto jīvati. Athassa bhagavā anuggaṇhanatthaṃ vasanaṭṭhānasamīpe tīṇi padacetiyāni dassetvā pakkāmi. So atītakāle sammāsambuddhesu kataparicayattā cakkaṅkitāni disvā pasannamānaso koraṇḍapupphehi pūjaṃ katvā tena puññakammena tāvatiṃsabhavane nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthinagare brāhmaṇakule nibbatti, sabbamittotissa nāmaṃ ahosi. So viññutaṃ patto jetavanapaṭiggahaṇe buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā araññe viharanto vassaṃ upagantvā vuṭṭhavasso bhagavantaṃ vandituṃ sāvatthiṃ gacchanto antarāmagge māgavikehi oḍḍite pāse migapotakaṃ baddhaṃ addasa. Mātā panassa migī pāsaṃ appaviṭṭhāpi puttasinehena dūraṃ na gacchati, maraṇabhayena pāsasamīpampi na upagacchati migapotako ca bhīto ito cito ca parivattento karuṇaṃ vilapati, taṃ disvā thero, ‘‘aho sattānaṃ snehahetukaṃ dukkha’’nti gacchanto tato paraṃ sambahule core ekaṃ [Pg.342] purisaṃ jīvagāhaṃ gahetvā palālaveṇiyā sarīraṃ veṭhetvā jhāpente, tañca mahāviravaṃ viravantaṃ disvā tadubhayaṃ nissāya sañjātasaṃvego tesaṃ corānaṃ suṇantānaṃyeva –

The verse ‘Jano janamhi sambaddho…’ is by the Venerable Elder Sabbamitta. What is its origin? This elder, having performed meritorious deeds in the presence of past Buddhas and accumulating merits in various existences, was born into a hunter’s family ninety-two eons ago, during the time of the Blessed One Tissa. Living as a forest wanderer, he killed deer in the forest and lived by eating their flesh. Then, to favor him, the Blessed One displayed three footprint shrines near his dwelling place and departed. Due to his past familiarity with Perfectly Self-Enlightened Buddhas, upon seeing the wheel-marked footprints, his mind became joyful. He made an offering with koraṇḍa flowers. By that meritorious deed, he was reborn in the Tāvatiṃsa realm. Wandering through successive happy destinations, in this Buddha’s Dispensation he was born into a brahmin family in Sāvatthi, and his name was Sabbamitta. Having attained maturity, he saw the Buddha’s majesty at the dedication of Jetavana. Having gained faith, he went forth, took up a meditation subject, and dwelled in the forest. After completing the rains retreat, he set out for Sāvatthi to pay homage to the Blessed One. Along the way, he saw a young deer caught in a snare set by hunters. Its mother, the doe, though not caught in the snare, could not go far due to her love for her offspring, nor could she approach the snare due to fear of death. The fawn, terrified, kept turning this way and that, crying pitifully. Seeing this, the Elder thought, ‘Alas, how beings suffer because of affection!’ Proceeding further, he saw a group of bandits seizing a man alive, wrapping his body in a straw rope and setting him on fire, while he screamed loudly. Witnessing both scenes, the Elder was struck with urgency. Even as those bandits listened, he spoke:

149.

149.

‘‘Jano janamhi sambaddho, janamevassito jano;

Jano janena heṭhīyati, heṭheti ca jano janaṃ.

“A person is bound to a person, a person relies on a person; a person is harmed by a person, and a person harms a person.”

150.

150.

‘‘Ko hi tassa janenattho, janena janitena vā;

Janaṃ ohāya gacchaṃ taṃ, heṭhayitvā bahuṃ jana’’nti. – gāthādvayaṃ abhāsi;

“What use are people to one, or being born of people? I am going forth, leaving people behind, having harmed many beings.” Thus he spoke these two verses.

Tattha janoti andhabālajano. Janamhīti aññe jane. Sambaddhoti taṇhābandhanena baddho. ‘‘Ayaṃ me putto, mātā’’tiādinā paṭibaddho. Ayameva vā pāṭho, ‘‘ime maṃ posenti, ahaṃ ime nissāya jīvāmī’’ti paṭibaddhacittoti attho. Janamevassito janoti ‘‘ayaṃ me putto, dhītā’’tiādinā aññameva janaṃ añño jano assito taṇhāya allīno pariggayha ṭhito. Jano janena heṭhīyati, heṭheti ca jano jananti kammassakatāya yathābhūtāvabodhassa ca abhāvato ajjhupekkhanaṃ akatvā lobhavasena yathā jano janaṃ assito, evaṃ dosavasena jano janena heṭhīyati vibādhīyati. ‘‘Tayidaṃ mayhaṃva upari heṭhanaphalavasena paripatissatī’’ti ajānanto heṭheti ca jano janaṃ.

Herein, ‘person’ (jano) means the blind, foolish person. ‘To a person’ (janamhi) means to other people. ‘Bound’ (sambaddho) means bound by the bond of craving, attached by thinking, ‘This is my son, my mother,’ and so on. Or this is the reading: ‘These support me, I live relying on them’—the meaning is having an attached mind. ‘A person relies on a person’ (janamevassito jano) means one person, thinking, ‘This is my son, my daughter,’ and so on, relies on another person, clinging through craving, grasping and remaining. ‘A person is harmed by a person, and a person harms a person’ (jano janena heṭhīyati, heṭheti ca jano janaṃ) means that due to the absence of understanding ownership of kamma and of seeing things as they truly are, by not practicing equanimity, just as a person relies on another through greed, so through aversion a person is harmed and oppressed by another. Not knowing, ‘This very thing will fall back upon me as the fruit of oppression,’ a person harms another person.

Ko hi tassa janenatthoti tassa aññajanassa aññena janena taṇhāvasena assitena dosavasena heṭhitena vā ko attho. Janena janitena vāti mātāpitā hutvā tena aññena janena janitena vā ko attho. Janaṃ ohāya gacchaṃ taṃ, heṭhayitvā bahuṃ jananti yasmā saṃsāre carato janassa ayamevānurūpā paṭipatti, tasmā taṃ janaṃ, tassa ca bādhikā yā sā taṇhā ca, yo ca so doso eva bahuṃ janaṃ bādhayitvā ṭhito, tañca ohāya sabbaso pahāya pariccajitvā [Pg.343] gacchaṃ, tehi anupaddutaṃ ṭhānaṃ gaccheyyaṃ pāpuṇeyyanti attho. Evaṃ pana vatvā thero tāvadeva vipassanaṃ ussukkāpetvā arahattamapāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.15-24) –

‘What use is there to him in people?’ (ko hi tassa janenattho) means what use is there to that other person in another person, relied upon due to craving, or harmed due to aversion? ‘Or in being born of people?’ (janena janitena vā) means what use is there in being born of another person, having been a mother or father? ‘Leaving those people behind, going forth, after harming many people’ (janaṃ ohāya gacchaṃ taṃ, heṭhayitvā bahuṃ janaṃ) means: since this is the appropriate practice for a person wandering in saṃsāra, therefore, abandoning those people, and also that craving which is their affliction, and that aversion which stands oppressing many people—having completely abandoned and relinquished these, going forth, the meaning is: ‘May I reach a place undisturbed by them.’ Having said this, the Elder immediately intensified his insight and attained Arahantship. Therefore it is said in the Apadāna (Thera Apadāna 2.50.15-24):

‘‘Vanakammiko pure āsiṃ, pitumātumatenahaṃ;

Pasumārena jīvāmi, kusalaṃ me na vijjati.

“Formerly I was a forest worker, by the will of my father and mother; I lived by slaughtering animals, no wholesome deed was found in me.”

‘‘Mama āsayasāmantā, tisso lokagganāyako;

Padāni tīṇi dassesi, anukampāya cakkhumā.

“Near my abode, Tissa, the Leader of the world, the All-Seeing One, showed three footprints out of compassion.”

‘‘Akkante ca pade disvā, tissanāmassa satthuno;

Haṭṭho haṭṭhena cittena, pade cittaṃ pasādayiṃ.

“And seeing the footprints of the Master named Tissa, delighted, with a joyful mind, I made my mind serene at the footprints.”

‘‘Koraṇḍaṃ pupphitaṃ disvā, pādapaṃ dharaṇīruhaṃ;

Sakosakaṃ gahetvāna, padaseṭṭhamapūjayiṃ.

“Seeing the koraṇḍa tree in bloom, a tree rooted in the earth, taking it with its bud, I worshipped the supreme footprint.”

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-performed deed, and by my aspirations, having abandoned the human body, I went to Tāvatiṃsa.”

‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;

Koraṇḍakachavi homi, suppabhāso bhavāmahaṃ.

“In whatever womb I am reborn, whether divine or human, I have the complexion of a koraṇḍaka flower; I am exceedingly radiant.”

‘‘Dvenavute ito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, padapūjāyidaṃ phalaṃ.

“Ninety-two aeons ago, when I performed that deed, I do not recall a bad rebirth; this is the fruit of worshipping the footprint.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Te pana corā therassa santike dhammaṃ sutvā saṃvegajātā pabbajitvā dhammānudhammaṃ paṭipajjiṃsūti.

But those thieves, having heard the Dhamma from the Elder, were stirred by a sense of urgency, went forth, and practiced in accordance with the Dhamma.

Sabbamittattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sabbamitta is concluded.

6. Mahākāḷattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Mahākāḷa

Kāḷī [Pg.344] itthīti āyasmato mahākāḷattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito ekanavute kappe kulagehe nibbattitvā viññutaṃ patto kenacideva karaṇīyena araññaṃ gato tattha aññatarassa rukkhassa sākhāya olambamānaṃ paṃsukūlacīvaraṃ disvā ‘‘ariyaddhajo olambatī’’ti pasannacitto kiṅkaṇipupphāni gahetvā paṃsukūlaṃ pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde setabyanagare satthavāhakule nibbattitvā mahākāḷoti laddhanāmo viññutaṃ patvā gharāvāsaṃ vasanto pañcahi sakaṭasatehi bhaṇḍaṃ gahetvā vāṇijjavasena sāvatthiṃ gato ekamantaṃ sakaṭasatthaṃ nivesetvā addhānaparissamaṃ vinodetvā attano parisāya saddhiṃ nisinno sāyanhasamayaṃ gandhamālādihatthe upāsake jetavanaṃ gacchante disvā sayampi tehi saddhiṃ vihāraṃ gantvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā sosānikaṅgaṃ adhiṭṭhāya susāne vasati. Athekadivasaṃ kāḷī nāma ekā itthī chavaḍāhikā therassa kammaṭṭhānatthāya aciramatasarīraṃ ubho satthī bhinditvā ubho ca bāhū bhinditvā sīsañca dadhithālakaṃ viya bhinditvā sabbaṃ aṅgapaccaṅgaṃ sambandhameva katvā therassa oloketuṃ yogyaṭṭhāne ṭhapetvā ekamantaṃ nisīdi. Thero taṃ disvā attānaṃ ovadanto –

The verse of the Venerable Mahākāḷa begins with 'Kāḷī, the woman.' What is its origin? This Elder, too, having performed meritorious deeds in the presence of previous Buddhas, accumulating merits in various existences, was reborn in a respectable family ninety-one aeons ago. Having come of age, he went to the forest for some business. There, seeing a discarded-cloth robe hanging from the branch of a tree, he thought, 'The banner of the Noble Ones is hanging,' and with a faithful mind, he took kiṅkaṇi flowers and offered them to the robe. Through that meritorious deed, he wandered among gods and humans until, in this Buddha-era, he was reborn in the city of Setabyā in the household of a caravan leader. He became known as Mahākāḷa and, having come of age, lived the household life. Taking goods with five hundred carts, he went to Sāvatthī for trade. Having parked the caravan to one side and relieved the fatigue of the journey, he sat with his retinue. In the evening, seeing lay devotees going to Jetavana with perfumes and garlands in hand, he too went to the monastery with them. Hearing the Dhamma in the presence of the Teacher, he gained faith and went forth. He undertook the ascetic practice of dwelling in charnel grounds and lived in a cemetery. One day, a woman named Kāḷī, a charnel ground attendant, for the elder's meditation subject, took a recently deceased body, broke both thighs, broke both arms, and broke the head like a curd bowl, and having arranged all its major and minor limbs so they were still connected, placed it in a suitable spot for the elder to observe and sat to one side. Seeing it, the elder admonished himself:

151.

151.

‘‘Kāḷī itthī brahatī dhaṅkarūpā, satthiñca bhetvā aparañca satthiṃ;

Bāhañca bhetvā aparañca bāhaṃ, sīsañca bhetvā dadhithālakaṃva;

Esā nisinnā abhisandahitvā.

“Kālī, the woman, huge and crow-like in form, having broken one thigh and then another, having broken one arm and then another, and having broken the head like a curd-bowl, she sits there, having reassembled them.”

152.

152.

‘‘Yo [Pg.345] ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, māhaṃ puna bhinnasiro sayissa’’nti. –

“The fool, unknowing, makes an acquisition; again and again he comes to suffering. Therefore, knowing, one should not make an acquisition, lest I lie down again with a broken head.”

Gāthādvayaṃ abhāsi.

He uttered these two verses.

Tattha kāḷīti tassā nāmaṃ, kāḷavaṇṇattā vā evaṃ vuttaṃ. Brahatīti mahāsarīrā ārohapariṇāhavatī. Dhaṅkarūpāti kāḷavaṇṇattā eva kākasadisarūpā. Satthiñca bhetvāti matasarīrassa satthiṃ jaṇṇubhedanena bhañjitvā. Aparañca satthinti itarañca satthiṃ bhañjitvā. Bāhañca bhetvāti bāhaṭṭhiñca aggabāhaṭṭhāneyeva bhañjitvā. Sīsañca bhetvā dadhithālakaṃvāti matasarīrassa sīsaṃ bhinditvā bhinnattā eva leḍḍudaṇḍādīhi paggharantaṃ dadhithālakaṃ viya, paggharantaṃ matthaluṅgaṃ katvāti attho. Esā nisinnā abhisandahitvāti chinnabhinnāvayavaṃ matasarīraṃ te avayave yathāṭhāneyeva ṭhapanena sandahitvā sahitaṃ katvā maṃsāpaṇaṃ pasārentī viya esā nisinnā.

Therein, 'Kālī' is her name, or she is so called because of her dark complexion. 'Brahatī' means large-bodied, possessing height and girth. 'Dhaṅkarūpā' means having a crow-like appearance due to her dark color. 'Satthiñca bhetvā' means having broken the thigh of the dead body by breaking it at the knee. 'Aparañca satthiṃ' means having broken the other thigh as well. 'Bāhañca bhetvā' means having broken the arm bone, specifically at the upper arm. 'Sīsañca bhetvā dadhithālakaṃva' means having broken the head of the dead body so that, being broken, it is like a curd-bowl from which the contents ooze when struck by clods, sticks, and so on; the meaning is, having made the brain ooze out. 'Esā nisinnā abhisandahitvā' means having joined the cut and broken limbs of the dead body by placing those limbs back in their proper positions, thus putting it together, she sits there as if spreading out a butcher's stall.

Yo ve avidvā upadhiṃ karotīti yo imāya upaṭṭhāpitaṃ kammaṭṭhānaṃ disvāpi avidvā akusalo kammaṭṭhānaṃ chaḍḍetvā ayonisomanasikārena kilesūpadhiṃ uppādeti, so mando mandapañño saṃsārassa anativattanato punappunaṃ aparāparaṃ nirayādīsu dukkhaṃ upeti. Tasmā pajānaṃ upadhiṃ na kayirāti tasmāti yasmā cetadevaṃ, tasmā. Pajānaṃ upadhinti ‘‘idha yaṃ dukkhaṃ sambhotī’’ti pajānanto yoniso manasikaronto kilesūpadhiṃ na kayirā na uppādeyya. Kasmā? Māhaṃ puna bhinnasiro sayissanti yathayidaṃ matasarīraṃ bhinnasarīraṃ sayati, evaṃ kilesūpadhīhi saṃsāre punappunaṃ uppattiyā kaṭasivaḍḍhako hutvā bhinnasiro ahaṃ mā sayissanti. Evaṃ vadanto eva thero vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.8-14) –

The phrase 'One who, being ignorant, makes an acquisition' means: one who, being ignorant and unskillful, even after seeing this meditation subject presented by her, abandons the meditation subject and, through unwise attention, gives rise to the acquisitions of defilements—that fool, of weak wisdom, because of not transcending saṃsāra, repeatedly undergoes suffering again and again in hell and other realms. The phrase 'Therefore, knowing, one should not make an acquisition' means: since this is so, therefore, one who knows, understanding that suffering arises in this world and reflecting wisely, should not create or give rise to the acquisitions of defilements. Why? 'Lest I lie down again with a broken head' means: just as this dead body lies with a broken body, so too, due to the acquisitions of defilements, by being reborn again and again in saṃsāra, having become one who increases the charnel ground, may I not lie with a broken head. Speaking thus, the Elder intensified his insight and attained arahantship. Therefore, it is said in the Apadāna (Apadāna, Thera 2.50.8-14):

‘‘Himavantassāvidūre[Pg.346], udaṅgaṇo nāma pabbato;

Tatthaddasaṃ paṃsukūlaṃ, dumaggamhi vilambitaṃ.

“Not far from the Himalayas, there is a mountain named Udaṅgaṇa. There I saw a discarded-cloth robe hanging on a treetop.”

‘‘Tīṇi kiṅkaṇipupphāni, ocinitvānahaṃ tadā;

Haṭṭho haṭṭhena cittena, paṃsukūlamapūjayiṃ.

“Having picked three kiṅkaṇi flowers then, with a joyful and delighted mind, I worshipped the discarded-cloth robe.”

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by my volitional aspirations, having left the human body, I went to Tāvatiṃsa.”

‘‘Ekanavutito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, pūjitvā arahaddhajaṃ.

“Ninety-one aeons ago, when I performed that deed, I do not recall any bad rebirth, having worshipped the banner of the Arahant.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Mahākāḷattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Mahākāḷa is concluded.

7. Tissattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Tissa

Bahū sapatte labhatīti āyasmato tissattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto piyadassissa bhagavato kāle brāhmaṇakule nibbattitvā viññutaṃ patto sippesu nipphattiṃ gantvā kāmesu ādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā araññāyatane sālavane assamaṃ kāretvā vasati. Bhagavā tassa anuggaṇhanatthaṃ assamassa avidūre sālavane nirodhaṃ samāpajjitvā nisīdi. So assamato nikkhamitvā phalāphalatthāya gacchanto bhagavantaṃ disvā pasannamānaso cattāro daṇḍe ṭhapetvā bhagavato upari pupphitāhi sālasākhāhi sākhāmaṇḍapaṃ katvā sattāhaṃ navanavehi sālapupphehi bhagavantaṃ pūjento aṭṭhāsi buddhārammaṇaṃ pītiṃ avijahanto. Satthā sattāhassa accayena nirodhato vuṭṭhahitvā bhikkhusaṅghaṃ cintesi. Tāvadeva satasahassamattā khīṇāsavā satthāraṃ parivāresuṃ. Bhagavā tassa bhāviniṃ sampattiṃ vibhāvento anumodanaṃ vatvā pakkāmi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde [Pg.347] rājagahe brāhmaṇakule nibbattitvā tissoti laddhanāmo vayappatto tiṇṇaṃ vedānaṃ pāragū hutvā pañcamattāni māṇavakasatāni mante vācento lābhaggayasaggappatto hutvā satthu rājagahagamane buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.49.190-220) –

"One gains many enemies"—this is the verse of the Venerable Elder Tissa. What is its origin? This one too, having made his aspiration in the presence of former Buddhas and accumulating merit in various existences as a condition for release, was born into a brahmin family during the time of the Blessed One Piyadassī. Having attained understanding and perfected the various arts, seeing the danger in sensual pleasures, he abandoned the household life. He went forth into the ascetic life, had a hermitage built in a sāla forest, and dwelt there. The Blessed One, wishing to favor him, entered the attainment of cessation in the sāla forest not far from his hermitage and sat there. Emerging from his hermitage to gather various fruits, he saw the Blessed One. With a serene mind, he set up four posts, made a pavilion of flowering sāla branches above the Blessed One, and for seven days he stood honoring the Blessed One with ever-fresh sāla flowers, never relinquishing the joy that has the Buddha as its object. After seven days, the Teacher emerged from cessation and brought to mind the community of monks. Immediately, a hundred thousand destroyers of the taints surrounded the Teacher. The Blessed One, making clear his future accomplishment, spoke words of appreciation and departed. Through that meritorious deed, he was reborn in the deva realm. Wandering only in happy destinies, in this Buddha’s dispensation, he was born into a brahmin family in Rājagaha. Named Tissa, upon coming of age, he became a master of the three Vedas and taught the sacred texts to five hundred young brahmins. He attained the pinnacle of gain and fame. When the Teacher came to Rājagaha, he saw the Buddha’s power, gained faith, and went forth. Establishing insight, he soon attained arahantship. Thus it is said in the Apadāna:

‘‘Ajjhogāhetvā sālavanaṃ, sukato assamo mama;

Sālapupphehi sañchanno, vasāmi vipine tadā.

"Having entered deep into the sāla forest, my hermitage was well-made; covered with sāla blossoms, I lived in the woods then.

‘‘Piyadassī ca bhagavā, sayambhū aggapuggalo;

Vivekakāmo sambuddho, sālavanamupāgami.

"And the Blessed One Piyadassī, the Self-become, the supreme person, the Fully Enlightened One desiring seclusion, approached the sāla grove.

‘‘Assamā abhinikkhamma, pavanaṃ agamāsahaṃ;

Mūlaphalaṃ gavesanto, āhiṇḍāmi vane tadā.

"Leaving the hermitage, I went into the forest; seeking roots and fruits, I wandered in the woods at that time.

‘‘Tatthaddasāsiṃ sambuddhaṃ, piyadassiṃ mahāyasaṃ;

Sunisinnaṃ samāpannaṃ, virocantaṃ mahāvane.

"There I saw the Fully Enlightened One, Piyadassī of great fame, well-seated, absorbed in attainment, shining in the great forest.

‘‘Catudaṇḍe ṭhapetvāna, buddhassa uparī ahaṃ;

Maṇḍapaṃ sukataṃ katvā, sālapupphehi chādayiṃ.

"Having placed four posts above the Buddha, I made a well-constructed pavilion and covered it with sāla flowers.

‘‘Sattāhaṃ dhārayitvāna, maṇḍapaṃ sālachāditaṃ;

Tattha cittaṃ pasādetvā, buddhaseṭṭhamavandahaṃ.

"Having maintained the sāla-covered pavilion for seven days, there, with a serene mind, I paid homage to the best of Buddhas.

‘‘Bhagavā tamhi samaye, vuṭṭhahitvā samādhito;

Yugamattaṃ pekkhamāno, nisīdi purisuttamo.

"The Blessed One at that time, rising from concentration, gazing a yoke's length before him, sat down, the supreme among men.

‘‘Sāvako varuṇo nāma, piyadassissa satthuno;

Vasīsatasahassehi, upagacchi vināyakaṃ.

"A disciple named Varuṇa, of the Teacher Piyadassī, approached the Leader with a hundred thousand who had mastery.

‘‘Piyadassī ca bhagavā, lokajeṭṭho narāsabho;

Bhikkhusaṅghe nisīditvāna, sitaṃ pātukarī jino.

"And the Blessed One Piyadassī, the eldest in the world, the bull among men, having sat amidst the community of monks, the Victor revealed a smile.

‘‘Anuruddho upaṭṭhāko, piyadassissa satthuno;

Ekaṃsaṃ cīvaraṃ katvā, apucchittha mahāmuniṃ.

"Anuruddha, the attendant of the Teacher Piyadassī, arranging his robe over one shoulder, asked the Great Sage:

‘‘Ko nu kho bhagavā hetu, sitakammassa satthuno;

Kāraṇe vijjamānamhi, satthā pātukare sitaṃ.

"‘What, Blessed One, is the cause for the Teacher’s act of smiling? When a reason exists, the Teacher reveals a smile.’

‘‘Sattāhaṃ [Pg.348] sālacchadanaṃ, yo me dhāresi māṇavo;

Tassa kammaṃ saritvāna, sitaṃ pātukariṃ ahaṃ.

"‘The young man who maintained a sāla covering for me for seven days—remembering his deed, I revealed a smile.

‘‘Anokāsaṃ na passāmi, yattha puññaṃ vipaccati;

Devaloke manusse vā, okāsova na sammati.

"‘I see no lack of opportunity for merit to ripen; whether in the deva world or among humans, the opportunity does not cease.

‘‘Devaloke vasantassa, puññakammasamaṅgino;

Yāvatā parisā tassa, sālacchannā bhavissati.

"‘For one dwelling in the deva realm, endowed with meritorious deeds, his entire assembly will be covered by sāla flowers.

‘‘Tattha dibbehi naccehi, gītehi vāditehi ca;

Ramissati sadā santo, puññakammasamāhito.

"‘There, with divine dances, songs, and music, the peaceful one, concentrated on his meritorious deeds, will always rejoice.

‘‘Yāvatā parisā tassa, gandhagandhī bhavissati;

Sālassa pupphavasso ca, pavassissati tāvade.

"‘His entire assembly will be fragrant with scents, and a shower of sāla flowers will rain down at that time.

‘‘Tato cutoyaṃ manujo, mānusaṃ āgamissati;

Idhāpi sālacchadanaṃ, sabbakālaṃ dharissati.

"‘Having passed away from there, this person will come to the human realm; here also, he will always have a sāla covering.

‘‘Idha naccañca gītañca, sammatāḷasamāhitaṃ;

Parivāressanti maṃ niccaṃ, buddhapūjāyidaṃ phalaṃ.

"‘Here, dance and song, accompanied by proper rhythm, will constantly surround me. This is the fruit of honoring the Buddha.

‘‘Uggacchante ca sūriye, sālavassaṃ pavassati;

Puññakammena saṃyuttaṃ, vassate sabbakālikaṃ.

"‘As the sun rises, a rain of sāla flowers will fall; connected to his meritorious deed, it will rain perpetually.

‘‘Aṭṭhārase kappasate, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

"‘In eighteen hundred aeons, born in the Okkāka lineage, a Teacher named Gotama by clan will be in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Sabbāsave pariññāya, nibbāyissatināsavo.

"‘He will be an heir to his Dhamma, a legitimate son, created by the Dhamma; having fully understood all the taints, he will, being taintless, attain Nibbāna.

‘‘Dhammaṃ abhisamentassa, sālacchannaṃ bhavissati;

Citake jhāyamānassa, chadanaṃ tattha hessati.

"‘For him who is fully understanding the Dhamma, there will be a sāla covering; for him being cremated on the pyre, that will be his covering there.

‘‘Vipākaṃ kittayitvāna, piyadassī mahāmuni;

Parisāya dhammaṃ desesi, tappento dhammavuṭṭhiyā.

"Having declared the fruition, the great sage Piyadassī taught the Dhamma to the assembly, delighting them with a rain of Dhamma.

‘‘Tiṃsakappāni devesu, devarajjamakārayiṃ;

Saṭṭhi ca sattakkhattuñca, cakkavattī ahosahaṃ.

"‘For thirty aeons I reigned as king among the devas, and sixty-seven times I was a wheel-turning monarch.

‘‘Devalokā [Pg.349] idhāgantvā, labhāmi vipulaṃ sukhaṃ;

Idhāpi sālacchadanaṃ, maṇḍapassa idaṃ phalaṃ.

"‘Having come here from the deva world, I obtain abundant happiness; here too, the sāla covering is the fruit of that pavilion.

‘‘Ayaṃ pacchimako mayhaṃ, carimo vattate bhavo;

Idhāpi sālacchadanaṃ, hessati sabbakālikaṃ.

"‘This is my last existence, my final becoming is proceeding; here too, a sāla covering will be mine for all time.

‘‘Mahāmuniṃ tosayitvā, gotamaṃ sakyapuṅgavaṃ;

Pattomhi acalaṃ ṭhānaṃ, hitvā jayaparājayaṃ.

"‘Having pleased the Great Sage, Gotama, the bull of the Sakyans, I have attained the unshakable state, having abandoned victory and defeat.

‘‘Aṭṭhārase kappasate, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

"‘Eighteen hundred aeons ago, I honored the Buddha; I know of no bad rebirth. This is the fruit of honoring the Buddha.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"‘My defilements are burned up… the Buddha's teaching has been done.’"

So arahattaṃ pana patvā visesato lābhaggayasaggappatto ahosi. Tattha keci puthujjanabhikkhū therassa lābhasakkāraṃ disvā bālabhāvena asahanākāraṃ pavedesuṃ. Thero taṃ ñatvā lābhasakkāre ādīnavaṃ tattha attano alaggabhāvañca pakāsento –

Having attained arahantship, he became especially eminent, having reached the pinnacle of gain and fame. There, some ordinary monks, seeing the elder's gain and honor, displayed their immaturity by showing intolerance. Knowing this, the elder, proclaiming the danger in gain and honor and his own non-attachment to them, said:

153.

153.

‘‘Bahū sapatte labhati, muṇḍo saṅghāṭipāruto;

Lābhī annassa pānassa, vatthassa sayanassa ca.

"The shaven-headed one, clad in the patchwork robe, obtains many enemies, being a recipient of food, drink, clothing, and lodging.

154.

154.

‘‘Etamādīnavaṃ ñatvā, sakkāresu mahabbhayaṃ;

Appalābho anavassuto, sato bhikkhu paribbaje’’ti. –

"‘Having known this danger, this great fear in honors, a monk of little gain, unattached, should wander mindfully.’"

Gāthādvayaṃ abhāsi.

He spoke these two verses.

Tassattho – sikhampi asesetvā muṇḍitakesatāya muṇḍo, chinditvā saṅghāṭitakāsāvadhāritāya saṅghāṭipāruto, evaṃ vevaṇṇiyaṃ ajjhupagato parāyattavuttiko pabbajito sace annapānādīnaṃ lābhī hoti, sopi bahū sapatte labhati, tassa usūyantā bahū sambhavanti. Tasmā etaṃ evarūpaṃ lābhasakkāresu mahabbhayaṃ vipulabhayaṃ ādīnavaṃ dosaṃ viditvā appicchataṃ santosañca hadaye ṭhapetvā anavajjuppādassāpi uppannassa lābhassa parivajjanena appalābho, tato eva tattha taṇhāvassutābhāvena anavassuto, saṃsāre bhayassa ikkhanato bhinnakilesatāya vā bhikkhu santuṭṭhiṭṭhānīyassa satisampajaññassa [Pg.350] vasena sato hutvā paribbaje careyya vihareyyāti. Taṃ sutvā te bhikkhū tāvadeva theraṃ khamāpesuṃ.

Its meaning is this: A monk who, having shaved off all his hair, is bald-headed, and having cut and stitched his robe, wears the patched-up cloth, thus having adopted an inferior appearance and living dependent on others—if such a one becomes a recipient of food, drink, and so forth, he too gains many enemies; many become envious of him. Therefore, knowing this great danger, this abundant peril, this drawback, this fault in gains and honors, one should establish contentment and fewness of wishes in the heart. Having little gain (by avoiding even blameless gains that have arisen), and being unattached (due to the absence of craving's outflow), or seeing fear in saṃsāra, or due to the destruction of defilements, a monk, being mindful by means of mindfulness and clear comprehension, which is a basis for contentment, should wander, conduct himself, and dwell. Hearing this, those monks immediately asked forgiveness of the elder.

Tissattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Tissa is concluded.

8. Kimilattheragāthāvaṇṇanā

8. Commentary on the Verses of Elder Kimila

Pācīnavaṃsadāyamhītiādikā āyasmato kimilattherassa gāthā. Kā uppatti? Tassa pubbayogo saṃveguppatti pabbajjā ca ekakanipāte ‘‘abhisatto’’ti gāthāya saṃvaṇṇanāyaṃ vuttāyeva. Tāya ca gāthāya therena attano visesādhigamassa kāraṇaṃ dassitaṃ. Idha pana adhigatavisesassa attano āyasmatā ca anuruddhena āyasmatā ca nandiyena saha samaggavāso dassitoti veditabbaṃ. Samaggavāsaṃ pana vasantā te yathā ca vasiṃsu, taṃ dassento –

Beginning with 'In the eastern bamboo grove' are the verses of the Venerable Elder Kimila. What is their origin? His prior history, the arising of spiritual urgency, and his going forth have already been stated in the commentary to the verse 'Abhisatto' in the Ekakanipāta. By that verse, the Elder showed the reason for his attainment of a special distinction. Here, however, it should be understood that, having attained distinction, he demonstrated his harmonious dwelling with the Venerable Anuruddha and the Venerable Nandiya. And showing how they dwelt, living in harmony, he spoke:

155.

155.

‘‘Pācīnavaṃsadāyamhi, sakyaputtā sahāyakā;

Pahāyānappake bhoge, uñche pattāgate ratā.

“In the eastern bamboo grove, the Sakyan sons, companions, having abandoned considerable wealth, delight in gleanings and what has come into the bowl.

156.

156.

‘‘Āraddhavīriyā pahitattā, niccaṃ daḷhaparakkamā;

Ramanti dhammaratiyā, hitvāna lokiyaṃ rati’’nti. – gāthādvayaṃ abhāsi;

“With energy roused, their minds resolute, ever striving with firm effort, they delight in the joy of the Dhamma, having abandoned worldly pleasures.” – he spoke this pair of verses.

Tattha pācīnavaṃsadāyamhīti pācīnavaṃsanāmake rakkhitagopite sahaparicchede vane. Tañhi vanaṃ gāmassa pācīnadisāyaṃ ṭhitattā vaṃsagumbaparikkhittattā ca ‘‘pācīnavaṃsadāyo’’ti vutto, vaṃsavanabhāvena vāti. Sakyaputtāti anuruddhattherādayo sakyarājakumārā. Sahāyakāti saṃveguppattipabbajjāsamaṇadhammakaraṇasaṃvāsehi saha ayanato pavattanato sahāyakā. Pahāyānappake bhogeti uḷārena puññānubhāvena adhigate kulaparamparāgate ca mahante bhogakkhandhe chaḍḍetvā. ‘‘Sahāyānappake’’tipi pāḷi. Uñche pattāgate ratāti uñchācariyāya ābhatattā [Pg.351] uñche patte āgatattā pattāgate pattapariyāpanne ratā abhiratā, saṅghabhattādiatirekalābhaṃ paṭikkhipitvā jaṅghabalaṃ nissāya bhikkhācariyāya laddhena missakabhatteneva santuṭṭhāti attho.

There, 'in the eastern bamboo grove' means in a guarded and protected forest named Pācīnavaṃsa, within its own boundary. For that forest, being situated to the east of the village and surrounded by clumps of bamboo, is called 'Pācīnavaṃsadāya,' or because it is a bamboo forest. 'Sakyaputtā' (Sons of the Sakyans) refers to the Elder Anuruddha and other Sakyan princes. 'Sahāyakā' (companions) means those who were companions by virtue of their common going forth, arising of spiritual urgency, practice of ascetic duties, and living together. 'Pahāyānappake bhoge' (having abandoned not-insignificant wealth) means having abandoned great heaps of wealth acquired through the power of immense merit and inherited through family lineage. The reading 'sahāyānappake' is also found. 'Uñche pattāgate ratā' (delighting in gleanings and what has come into the bowl) means they delighted and rejoiced in gleanings brought by the practice of gleaning and in the food that had come into and was contained in the bowl. The meaning is that they were content only with mixed almsfood obtained through the almsround, relying on the strength of their legs, having rejected extra gains such as meals offered to the Saṅgha.

Āraddhavīriyāti uttamatthassa adhigamāya āditova pageva sampāditavīriyā. Pahitattāti ninnapoṇapabbhārabhāvena kālena kālaṃ samāpajjanena ca nibbānaṃ patipesitacittā. Niccaṃ daḷhaparakkamāti vattapaṭipattīsu diṭṭhadhammasukhavihārānuyogena sabbakālaṃ asithilaparakkamā. Ramanti dhammaratiyā, hitvāna lokiyaṃ ratinti loke viditatāya lokapariyāpannatāya ca lokiyaṃ rūpārammaṇādiratiṃ pahāya maggapaññāya pajahitvā lokuttaradhammaratiyā aggaphalanibbānābhiratiyā ca ramanti abhiramantīti.

'Āraddhavīriyā' (with energy roused) means they had generated effort right from the beginning, even from the outset, for the attainment of the highest goal. 'Pahitattā' (with minds resolute) means their minds were sent forth towards Nibbāna by way of inclination, leaning, and tending, and by entering attainments from time to time. 'Niccaṃ daḷhaparakkamā' (ever striving with firm effort) means they were unremitting in effort at all times through engagement in the practice of duties and the cultivation of dwelling in happiness visible in this very life. 'Ramanti dhammaratiyā, hitvāna lokiyaṃ rati' (they delight in the joy of the Dhamma, having abandoned worldly joy) means having abandoned worldly joy, which is known in the world and involved with the world, such as joy associated with visible forms, etc., having abandoned it by means of the wisdom of the path, they delight and rejoice in the joy of the supramundane Dhamma and the supreme fruition of Nibbāna.

Kimilattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Kimila is concluded.

9. Nandattheragāthāvaṇṇanā

9. Commentary on the Verses of Elder Nanda

Ayoniso manasikārāti āyasmato nandattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patto bhagavato santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ indriyesu guttadvārānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento bhagavato bhikkhusaṅghassa ca pūjāsakkārabahulaṃ mahādānaṃ pavattetvā, ‘‘ahampi anāgate tumhādisassa buddhassa evarūpo sāvako bhaveyya’’nti paṇidhānaṃ katvā tato paṭṭhāya devamanussesu saṃsaranto atthadassissa bhagavato kāle vinatāya nāma nadiyā mahanto kacchapo hutvā nibbatto ekadivasaṃ satthāraṃ nadiyā pāraṃ gantuṃ tīre ṭhitaṃ disvā sayaṃ bhagavantaṃ tāretukāmo satthu pādamūle nipajji. Satthā tassa ajjhāsayaṃ oloketvā piṭṭhiṃ abhiruhi. So haṭṭhatuṭṭho vegena sotaṃ chindanto sīghataraṃ paratīrameva pāpesi. Bhagavā tassa anumodanaṃ vadanto bhāviniṃ sampattiṃ kathetvā pakkāmi.

“Ayoniso manasikārā” (from unwise attention) is a verse of the Venerable Elder Nanda. What is its origin? It is said that during the time of the Blessed One Padumuttara, this being was born into a family in the city of Haṃsavatī. Having come of age, he listened to the Dhamma in the presence of the Blessed One. Seeing the Teacher place a certain monk in the foremost position among those who guarded the sense doors, he himself also aspired to attain that same rank. He then offered a great almsgiving with abundant honor and offerings to the Blessed One and the community of monks, making the aspiration: “May I too, in the future, become such a disciple of a Buddha like you.” From that time onward, he wandered among devas and humans. During the time of the Blessed One Atthadassī, he was reborn as a large turtle in a river named Vinatā. One day, seeing the Teacher standing on the bank of the river, intending to cross to the other side, he himself wished to ferry the Blessed One across. He lay down at the Teacher’s feet. The Teacher, discerning his intention, stepped onto his back. Overjoyed and thrilled, he swiftly cut through the current and quickly brought him to the far shore. The Blessed One, expressing appreciation, spoke of his future attainment and then departed.

So [Pg.352] tena puññakammena sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ suddhodanamahārājassa putto hutvā mahāpajāpatiyā gotamiyā kucchimhi nibbatti. Tassa nāmaggahaṇadivase ñātisaṅghaṃ nandento jātoti nandotveva nāmaṃ akaṃsu. Tassa vayappattakāle satthā pavattavaradhammacakko lokānuggahaṃ karonto kapilavatthuṃ gantvā ñātisamāgame pokkharavassaṃ aṭṭhuppattiṃ katvā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathetvā dutiyadivase piṇḍāya paviṭṭho ‘‘uttiṭṭhe nappamajjeyyā’’ti (dha. pa. 168) gāthāya pitaraṃ sotāpattiphale patiṭṭhāpetvā nivesanaṃ gantvā ‘‘dhammaṃ care sucarita’’nti (dha. pa. 169) gāthāya mahāpajāpatiṃ sotāpattiphale rājānaṃ sakadāgāmiphale patiṭṭhāpetvā tatiye divase nandakumārassa abhisekanivesanappavesanavivāhamaṅgalesu vattamānesu piṇḍāya pavisitvā nandakumārassa hatthe pattaṃ datvā maṅgalaṃ vatvā tassa hatthato pattaṃ agahetvāva vihāraṃ gato taṃ pattahatthaṃ vihāraṃ āgataṃ anicchamānaṃyeva pabbājetvā tathā pabbajitattāyeva anabhiratiyā pīḷitaṃ ñatvā upāyena tassa taṃ anabhiratiṃ vinodesi. So yoniso paṭisaṅkhāya vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.49.148-163) –

By that meritorious deed, wandering only among happy destinies, he was reborn in this Buddha-era in Kapilavatthu as the son of King Suddhodana, in the womb of Mahāpajāpatī Gotamī. On the day of his naming ceremony, his relatives named him Nanda, because he was born gladdening the assembly of relatives. When he came of age, the Teacher, setting in motion the excellent Wheel of Dhamma for the benefit of the world, went to Kapilavatthu. At the gathering of his relatives, he made the occasion of the 'lotus rain' and taught the Vessantara Jātaka (Jā. 2.22.1655, etc.). The next day, while going for alms, he recited the verse, “Arise, do not be heedless” (Dhp. 168), establishing his father in the fruit of stream-entry. Upon returning to the palace, he recited the verse, “Practice the Dhamma with good conduct” (Dhp. 169), establishing Mahāpajāpatī in the fruit of stream-entry and the king in the fruit of once-returning. On the third day, during the ceremonies of Prince Nanda’s consecration, house-entry, and marriage, he entered for alms. He placed his bowl in Prince Nanda’s hands, spoke a blessing, and without taking the bowl back from his hand, went to the monastery. He then ordained that Prince Nanda, who had come to the monastery with the bowl in his hand, even though he was unwilling. Knowing that Nanda was afflicted by discontent due to having been ordained in that way, the Buddha skillfully dispelled his discontent. Reflecting wisely, Nanda developed insight and soon attained arahantship. Thus, it is said in the Apadāna (Apa. Thera 2.49.148-163):

‘‘Atthadassī tu bhagavā, sayambhū lokanāyako;

Vinatānadiyā tīraṃ, upāgacchi tathāgato.

“The Blessed One Atthadassī, the Self-Born, Leader of the World, the Tathāgata, approached the bank of the Vinatā River.

‘‘Udakā abhinikkhamma, kacchapo vārigocaro;

Buddhaṃ tāretukāmohaṃ, upesiṃ lokanāyakaṃ.

“Having emerged from the water, I, a turtle whose resort is the water, desiring to ferry the Buddha across, approached the Leader of the World.

‘‘Abhirūhatu maṃ buddho, atthadassī mahāmuni;

Ahaṃ taṃ tārayissāmi, dukkhassantakaro tuvaṃ.

“May the Buddha, Atthadassī, the Great Sage, ascend upon me; I will ferry you across, you are the Ender of Suffering.

‘‘Mama saṅkappamaññāya, atthadassī mahāyaso;

Abhirūhitvā me piṭṭhiṃ, aṭṭhāsi lokanāyako.

“Knowing my intention, Atthadassī, of great renown, the Leader of the World, having ascended upon my back, stood.

‘‘Yato sarāmi attānaṃ, yato pattosmi viññutaṃ;

Sukhaṃ me tādisaṃ natthi, phuṭṭhe pādatale yathā.

“Since I remember myself, since I attained understanding, there is no such happiness for me as when the sole of his foot was touched.”

‘‘Uttaritvāna sambuddho, atthadassī mahāyaso;

Naditīramhi ṭhatvāna, imā gāthā abhāsatha.

“Having crossed over, the Perfectly Awakened One, Atthadassī, of great renown, standing on the riverbank, spoke these verses.”

‘‘Yāvatā [Pg.353] vattate cittaṃ, gaṅgāsotaṃ tarāmahaṃ;

Ayañca kacchapo rājā, tāresi mama paññavā.

“As far as the mind extends, I have crossed the stream of the Ganges; and this wise turtle-king has ferried me across.”

‘‘Iminā buddhataraṇena, mettacittavatāya ca;

Aṭṭhārase kappasate, devaloke ramissati.

“By this ferrying of the Buddha, and by possessing a mind of loving-kindness, for eighteen hundred aeons, he will delight in the heavenly world.”

‘‘Devalokā idhāgantvā, sukkamūlena codito;

Ekāsane nisīditvā, kaṅkhāsotaṃ tarissati.

“Having come here from the heavenly world, urged on by the root of merit, sitting in a single seat, he will cross the stream of doubt.”

‘‘Yathāpi bhaddake khette, bījaṃ appampi ropitaṃ;

Sammādhāraṃ pavecchante, phalaṃ toseti kassakaṃ.

“Just as in a good field, even a small seed sown, when proper rain is provided, the fruit satisfies the farmer.”

‘‘Tathevidaṃ buddhakhettaṃ, sammāsambuddhadesitaṃ;

Sammādhāraṃ pavecchante, phalaṃ maṃ tosayissati.

“Just so is this Buddha-field, taught by the Perfectly Awakened One; when proper support is bestowed, its fruit will satisfy me.”

‘‘Padhānapahitattomhi, upasanto nirūpadhi;

Sabbāsave pariññāya, viharāmi anāsavo.

“I am resolute in striving, calm, free from substrates; having fully understood all the taints, I dwell without taints.”

‘‘Aṭṭhārase kappasate, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, taraṇāya idaṃ phalaṃ.

“Eighteen hundred aeons ago, for the deed I did then, I know no bad destination; this is the fruit of that ferrying.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā vimuttisukhaṃ anubhavanto ‘‘aho satthu upāyakosallaṃ, yenāhaṃ bhavapaṅkato uddharitvā nibbānathale patiṭṭhāpito’’ti attano pahīnasaṃkilesaṃ paṭiladdhañca sukhaṃ paccavekkhitvā sañjātasomanasso udānavasena –

But having attained arahantship and experiencing the bliss of liberation, he surveyed his own abandoned defilements and the happiness he had gained. With joy arisen from reflecting, 'Ah, the Teacher’s skill in means, by which I was lifted from the swamp of existence and established on the ground of Nibbāna!' he uttered this inspired exclamation:

157.

157.

‘‘Ayoniso manasikārā, maṇḍanaṃ anuyuñjisaṃ;

Uddhato capalo cāsiṃ, kāmarāgena aṭṭito.

“Through unwise attention, I pursued adornment; I was arrogant and fickle, afflicted by sensual lust.”

158.

158.

‘‘Upāyakusalenāhaṃ, buddhenādiccabandhunā;

Yoniso paṭipajjitvā, bhave cittaṃ udabbahi’’nti. – gāthādvayaṃ abhāsi;

“Through the Buddha, the Kinsman of the Sun, who is skillful in means, having practiced wisely, I uprooted my mind from existence.” – he spoke this pair of verses.

Tattha ayoniso manasikārāti anupāyamanasikārato asubhaṃ kāyaṃ subhato manasi karitvā subhato manasikārahetu, asubhaṃ [Pg.354] kāyaṃ subhasaññāyāti attho. Maṇḍananti hatthūpagādiābharaṇehi ceva mālāgandhādīhi ca attabhāvassa alaṅkaraṇaṃ. Anuyuñjisanti anuyuñjiṃ, sarīrassa vibhūsanappasuto ahosinti attho. Uddhatoti jātigottarūpayobbanamadādīhi uddhato avūpasantacitto. Capaloti vanamakkaṭo viya anavaṭṭhitacittatāya lolo, kāyamaṇḍanavatthamaṇḍanādicāpalye yuttatāya vā capalo ca. Āsinti ahosiṃ. Kāmarāgenāti vatthukāmesu chandarāgena aṭṭito pīḷito vibādhito āsinti yojanā.

Herein, 'through unwise attention' means that due to improper attention, one regards the impure body as pure; the meaning is to have a perception of purity towards the impure body. 'Adornment' refers to the decoration of one's person with ornaments such as those for the hands, as well as garlands and perfumes. 'I pursued' means 'I was engaged in,' that is, 'I was devoted to beautifying the body.' 'Arrogant' (`uddhato`) means one whose mind is agitated, not calmed, due to pride in birth, lineage, beauty, youth, and so forth. 'Fickle' (`capalo`) means unsteady, like a forest monkey, due to an unstable mind, or fickle from being engaged in the fickleness of adorning the body, clothes, and so on. 'I was' means 'I was.' 'By sensual lust' (`kāmarāgena`) is to be construed thus: 'I was afflicted, oppressed, and distressed by desire and passion with regard to sensual objects.'

Upāyakusalenāti vineyyānaṃ damanūpāyacchekena kovidena buddhena bhagavatā hetubhūtena. Hetuatthe hi etaṃ karaṇavacanaṃ. Paluṭṭhamakkaṭīdevaccharādassanena hi upakkitavādacodanāya attano kāmarāgāpanayanaṃ sandhāya vadati. Bhagavā hi āyasmantaṃ nandattheraṃ paṭhamaṃ janapadakalyāṇiṃ upādāya ‘‘yathāyaṃ makkaṭī, evaṃ kakuṭapādiniyo upādāya janapadakalyāṇī’’ti mahatiyā āṇiyā khuddakaṃ āṇiṃ nīharanto chaḍḍako viya, sinehapānena sarīraṃ kiledetvā vamanavirecanehi dosaṃ nīharanto bhisakko viya ca kakuṭapādinidassanena janapadakalyāṇiyaṃ virattacittaṃ kāretvā puna upakkitavādena kakuṭapādinīsupi cittaṃ virājetvā sammadeva samathavipassanānuyogena ariyamagge patiṭṭhāpesi. Tena vuttaṃ ‘‘yoniso paṭipajjitvā, bhave cittaṃ udabbahi’’nti. Upāyena ñāyena sammadeva samathavipassanāya visuddhipaṭipadaṃ paṭipajjitvā bhave saṃsārapaṅke nimuggañca me cittaṃ ariyamaggena hatthena uttāriṃ, nibbānathale patiṭṭhāpesinti attho.

'By one skillful in means' refers to the Blessed One, the Buddha, who is the cause, being clever and expert in the means of taming those to be trained. This instrumental case indeed indicates the cause. For he speaks with reference to the removal of his own sensual lust, which was achieved by showing him a singed female monkey and celestial nymphs, and by the accusation of being a hireling. For the Blessed One, in order to make the Venerable Nanda disenchanted with Janapadakalyāṇī, first made a comparison, saying, 'As this monkey is to Janapadakalyāṇī, so is Janapadakalyāṇī to the hen-footed nymphs.' He was like one who extracts a small peg with a large one, or like a physician who first moistens the body with a soothing drink and then removes the ailment with emetics and purgatives. By showing the hen-footed nymphs, he caused Nanda's mind to become dispassionate towards Janapadakalyāṇī. Then, with the accusation of being a hireling, he made his mind dispassionate even towards the hen-footed nymphs, and rightly established him on the noble path through the practice of serenity and insight. Hence it is said, 'Having practiced wisely, I uprooted my mind from existence.' The meaning is: by practicing the path of purification through serenity and insight with proper means and method, I lifted my mind, which was sunk in the swamp of existence, with the hand of the noble path and established it on the ground of Nibbāna.

Imaṃ udānaṃ udānetvā thero punadivase bhagavantaṃ upasaṅkamitvā evamāha – ‘‘yaṃ me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā’’ti (udā. 22). Bhagavāpi, ‘‘yadeva kho te, nanda, anupādāya āsavehi cittaṃ vimuttaṃ, athāhaṃ mutto etasmā paṭissavā’’ti (udā. 22) āha. Athassa bhagavā savisesaṃ [Pg.355] indriyesu guttadvārataṃ ñatvā taṃ guṇaṃ vibhāvento, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ nando’’ti (a. ni. 1.219, 230) indriyesu guttadvārabhāvena aggaṭṭhāne ṭhapesi. Thero hi ‘‘yamevāhaṃ indriyānaṃ asaṃvaraṃ nissāya imaṃ vippakāraṃ patto, tamevāhaṃ suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramiṃ agamāsīti.

Having uttered this inspired utterance, the Elder approached the Blessed One the next day and said: 'Venerable sir, the Blessed One was my guarantor for my obtaining five hundred hen-footed celestial nymphs. I release the Blessed One, venerable sir, from this pledge.' The Blessed One replied: 'Nanda, when your mind, without clinging, is liberated from the taints, then I am released from this pledge.' Then the Blessed One, recognizing his special guardedness of the sense faculties, extolled this quality of his, saying: 'Monks, among my monastic disciples who are guarded in their sense faculties, Nanda is the foremost.' Thus, he placed him in the foremost position on account of his guardedness of the sense faculties. For the Elder, thinking, 'It was because of my lack of restraint over the senses that I experienced this trouble, therefore I will thoroughly restrain them,' with effort generated, strong in conscience and fear of blame, and having made a past aspiration for this, he reached the highest perfection in sense restraint.

Nandattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Nanda is concluded.

10. Sirimattheragāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Sirimat

Pare ca naṃ pasaṃsantīti āyasmato sirimattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto padumuttarassa bhagavato pāramiyo pūretvā tusitabhavane ṭhitakāle brāhmaṇakule nibbattitvā viññutaṃ patto tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sakkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo nekkhammajjhāsayatāya kāme pahāya tāpasapabbajjaṃ pabbajitvā caturāsītisahassaparimāṇena tāpasagaṇena parivuto himavantappadese devatābhinimmite assame jhānābhiññāyo nibbattetvā vasanto purimabuddhesu katādhikāratāya lakkhaṇamantesu āgataniyāmena ca buddhaguṇe anussaritvā atīte buddhe uddissa aññatarasmiṃ nadīnivattane pulinacetiyaṃ katvā pūjāsakkārābhirato ahosi. Taṃ disvā tāpasā, ‘‘kaṃ uddissa ayaṃ pūjāsakkāro karīyatī’’ti pucchiṃsu. So tesaṃ lakkhaṇamante āharitvā tattha āgatāni mahāpurisalakkhaṇāni vibhajitvā tadanusārena attano bale ṭhatvā buddhaguṇe kittesi. Taṃ sutvā tepi tāpasā pasannamānasā tato paṭṭhāya sammāsambuddhaṃ uddissa thūpapūjaṃ karontā viharanti.

'Others also praise him'—this is the verse of the Venerable Sirimat. What is its origin? This elder too, having made aspirations in the presence of former Buddhas and having accumulated merits in various existences, fulfilled his perfections in the time of the Blessed One Padumuttara. At a time when he was dwelling in the Tusita heaven, he was reborn in a brahmin family. Having attained maturity, he mastered the three Vedas, along with the Nighaṇḍu, the Ketubha, the analysis of syllables, and the Itihasa as the fifth; he was a master of the Pada, a grammarian, flawless in Lokāyata and the marks of a great man. Due to his inclination toward renunciation, he abandoned sensual pleasures and took up the ascetic life. Surrounded by a company of 84,000 ascetics, he dwelt in a hermitage created by deities in the Himalayan region, developing meditative attainments and psychic powers. Because of his past aspirations made to former Buddhas and in accordance with the method described in the mantras of the marks, he recollected the virtues of the Buddha. In honor of a past Buddha, he constructed a sand-shrine at a river bend and was devoted to offerings and veneration. Seeing this, the ascetics asked, 'For whom is this honor and veneration performed?' He then recited the mantras of the marks to them, explained the characteristics of a great man described therein, and, standing firm in his own strength, proclaimed the virtues of the Buddha. Hearing this, those ascetics too, with joyful minds, from that time onward lived honoring the stupa dedicated to the Fully Enlightened One.

Tena ca samayena padumuttarabodhisatto tusitakāyā cavitvā mātukucchiṃ okkanto hoti. Carimabhave dvattiṃsa pubbanimittāni pāturahesuṃ[Pg.356], sabbe ca acchariyabbhūtadhammā. Tāpaso tāni antevāsikānaṃ dassetvā bhiyyosomattāya sammāsambuddhesu tesaṃ pasādaṃ vaḍḍhetvā kālaṃ katvā brahmaloke nibbattitvā tehi attano sarīrassa pūjāya karīyamānāya dissamānarūpo āgantvā, ‘‘ahaṃ tumhākaṃ ācariyo brahmaloke nibbatto, tumhe appamattā pulinacetiyapūjamanuyuñjatha, bhāvanāya ca yuttappayuttā hothā’’ti vatvā brahmalokameva gato.

At that time, the Bodhisatta Padumuttara, having passed away from the Tusita realm, had entered his mother’s womb. In his final existence, the thirty-two premonitory signs appeared, and all were marvelous and extraordinary phenomena. The ascetic, showing these to his disciples, further increased their faith in the Perfectly Enlightened Ones. After passing away, he was reborn in the Brahma world. While they were performing rites for his body, he appeared in visible form and said, 'I, your teacher, have been reborn in the Brahma world. You, being diligent, should devote yourselves to honoring the sand cetiya and be constantly engaged in meditation.' Having spoken thus, he returned to the Brahma world.

Evaṃ so devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ gahapatikule nibbatti, tassa jātadivasato paṭṭhāya tasmiṃ kule sirisampattiyā vaḍḍhamānattā sirimātveva nāmaṃ akaṃsu. Tassa padasā gamanakāle kaniṭṭhabhātā nibbatti, tassa ‘‘ayaṃ siriṃ vaḍḍhento jāto’’ti sirivaḍḍhoti nāmaṃ akaṃsu. Te ubhopi jetavanappaṭiggahaṇe buddhānubhāvaṃ disvā paṭiladdhasaddhā pabbajiṃsu. Tesu sirivaḍḍho na tāva uttarimanussadhammassa lābhī ahosi, catunnaṃ paccayānaṃ lābhī, gahaṭṭhapabbajitānaṃ sakkato garukato, sirimatthero pana pabbajitakālato paṭṭhāya tādisena kammacchiddena appalābhī ahosi bahujanāsambhāvito, samathavipassanāsu kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.49.111-147) –

Thus, wandering among gods and humans, he was reborn in a householder’s family in Sāvatthī during this Buddha’s dispensation. From the day of his birth, the family’s prosperity grew, and they named him Sirimat. When he began to walk, his younger brother was born, and they named him Sirivaḍḍha, thinking, 'This one was born increasing prosperity.' Both of them, upon seeing the Buddha’s power at the acceptance of Jetavana, acquired faith and went forth. Among them, Sirivaḍḍha had not yet attained superhuman states but was a recipient of the four requisites, respected and revered by both laypeople and monastics. The elder Sirimat, however, from the time of his ordination, received few offerings due to a certain defect in his kamma, and was unesteemed by many. Devoting himself to serenity and insight, he soon became one endowed with the six higher knowledges. Thus, it is said in the Apadāna:

‘‘Pabbate himavantamhi, devalo nāma tāpaso;

Tattha me caṅkamo āsi, amanussehi māpito.

“On the Himavant mountain, there was an ascetic named Devala. There, my walking path was made by non-humans.”

‘‘Jaṭābhārena bharito, kamaṇḍaludharo sadā;

Uttamatthaṃ gavesanto, vipinā nikkhamiṃ tadā.

“Burdened by a mass of matted hair, always carrying a water pot, seeking the highest good, I then went out from the forest.”

‘‘Cullāsītisahassāni, sissā mayhaṃ upaṭṭhahuṃ;

Sakakammābhipasutā, vasanti vipine tadā.

“Eighty-four thousand disciples attended me; devoted to their own practices, they dwelt in the forest then.”

‘‘Assamā abhinikkhamma, akaṃ pulinacetiyaṃ;

Nānāpupphaṃ samānetvā, taṃ cetiyamapūjayiṃ.

“Having left the hermitage, I made a sand cetiya; gathering various flowers, I worshipped that cetiya.”

‘‘Tattha cittaṃ pasādetvā, assamaṃ pavisāmahaṃ;

Sabbe sissā samāgantvā, etamatthaṃ pucchiṃsu maṃ.

“Having made my mind serene there, I entered the hermitage; all the disciples gathered and asked me about this matter.”

‘‘Pulinena [Pg.357] kato thūpo, yaṃ tvaṃ deva namassasi;

Mayampi ñātumicchāma, puṭṭho ācikkha no tuvaṃ.

“‘The stupa made of sand, which you, O venerable one, venerate; we too wish to know, so being asked, please explain it to us.’”

‘‘Niddiṭṭhā nu mantapade, cakkhumanto mahāyasā;

Te kho ahaṃ namassāmi, buddhaseṭṭhe mahāyase.

“‘Those with vision, of great glory, are indicated in the sacred texts; it is them I venerate, the supreme Buddhas, of great glory.’”

‘‘Kīdisā te mahāvīrā, sabbaññū lokanāyakā;

Kathaṃvaṇṇā kathaṃsīlā, kīdisā te mahāyasā.

“What are those great heroes like, the all-knowing leaders of the world? Of what complexion, of what virtue, what are those of great glory like?”

‘‘Bāttiṃsalakkhaṇā buddhā, cattālīsadijāpi ca;

Nettā gopakhumā tesaṃ, jiñjukā phalasannibhā.

“Buddhas have thirty-two marks, and also forty teeth; their eyes have eyelashes like a cow's and are like the jiñjuka fruit.”

‘‘Gacchamānā ca te buddhā, yugamattañca pekkhare;

Na tesaṃ jāṇu nadati, sandhisaddo na suyyati.

“And when those Buddhas walk, they look a yoke's length ahead; their knees do not make a sound, nor is the sound of their joints heard.”

‘‘Gacchamānā ca sugatā, uddharantāva gacchare;

Paṭhamaṃ dakkhiṇaṃ pādaṃ, buddhānaṃ esa dhammatā.

“And when the Fortunate Ones walk, they proceed as if lifting their feet; placing the right foot first—this is the nature of Buddhas.”

‘‘Asambhītā ca te buddhā, migarājāva kesarī;

Nevukkaṃsenti attānaṃ, no ca vambhenti pāṇinaṃ.

“And fearless are those Buddhas, like the lion, the king of beasts; they neither exalt themselves, nor do they disparage other beings.”

‘‘Mānāvamānato muttā, samā sabbesu pāṇisu;

Anattukkaṃsakā buddhā, buddhānaṃ esa dhammatā.

“Freed from honor and dishonor, impartial towards all beings, not exalting themselves are the Buddhas; this is the nature of Buddhas.”

‘‘Uppajjantā ca sambuddhā, ālokaṃ dassayanti te;

Chappakāraṃ pakampenti, kevalaṃ vasudhaṃ imaṃ.

“And when the Fully Enlightened Ones arise, they reveal a light; they cause this entire earth to tremble in six ways.”

‘‘Passanti nirayañcete, nibbāti nirayo tadā;

Pavassati mahāmegho, buddhānaṃ esa dhammatā.

“And they see hell, and then that hell is extinguished; a great cloud pours down—this is the nature of Buddhas.”

‘‘Īdisā te mahānāgā, atulā ca mahāyasā;

Vaṇṇato anatikkantā, appameyyā tathāgatā.

“Such are those great beings, incomparable and of great glory; in beauty unsurpassed, immeasurable are the Tathāgatas.”

‘‘Anumodiṃsu me vākyaṃ, sabbe sissā sagāravā;

Tathā ca paṭipajjiṃsu, yathāsatti yathābalaṃ.

“All the disciples respectfully rejoiced in my words, and they practiced accordingly, each according to their ability and strength.”

‘‘Paṭipūjenti pulinaṃ, sakakammābhilāsino;

Saddahantā mama vākyaṃ, buddhasakkatamānasā.

“They honor the sand-heap, desiring their own kamma; trusting in my words, with minds revering the Buddha.”

‘‘Tadā [Pg.358] cavitvā tusitā, devaputto mahāyaso;

Uppajji mātukucchimhi, dasasahassi kampatha.

“Then, having passed away from Tusita, the devaputta of great glory arose in his mother’s womb, and the ten-thousandfold world system trembled.”

‘‘Assamassāvidūramhi, caṅkamamhi ṭhito ahaṃ;

Sabbe sissā samāgantvā, āgacchuṃ mama santike.

“Not far from the hermitage, I stood on the walking path; all the disciples gathered and came into my presence.”

‘‘Usabhova mahī nadati, migarājāva kūjati;

Susumārova saḷati, kiṃ vipāko bhavissati.

“‘The earth resounds like a bull, it roars like the king of beasts; it makes a sound like a crocodile—what will the result of this be?’”

‘‘Yaṃ pakittemi sambuddhaṃ, sikatāthūpasantike;

So dāni bhagavā satthā, mātukucchimupāgami.

“‘The Fully Enlightened One whom I praised near the sand stupa, that Blessed One, the Teacher, has now entered his mother’s womb.’”

‘‘Tesaṃ dhammakathaṃ vatvā, kittayitvā mahāmuniṃ;

Uyyojetvā sake sisse, pallaṅkamābhujiṃ ahaṃ.

“Having given them a talk on the Dhamma, having praised the Great Sage, having exhorted my own disciples, I sat cross-legged.”

‘‘Balañca vata me khīṇaṃ, byādhinā paramena taṃ;

Buddhaseṭṭhaṃ saritvāna, tattha kālaṅkato ahaṃ.

“Indeed, my strength was depleted by that severe illness; remembering the best of Buddhas, there I passed away.”

‘‘Sabbe sissā samāgantvā, akaṃsu citakaṃ tadā;

Kaḷevarañca me gayha, citakaṃ abhiropayuṃ.

“All the disciples gathered together and then built a pyre; taking my body, they placed it upon the pyre.”

‘‘Citakaṃ parivāretvā, sīse katvāna añjaliṃ;

Sokasallaparetā te, vikkandiṃsu samāgatā.

“Having surrounded the pyre, raising their joined hands to their heads, they, overcome by the dart of sorrow, wailed together.”

‘‘Tesaṃ lālappamānānaṃ, agamaṃ citakaṃ tadā;

Ahaṃ ācariyo tumhaṃ, mā socittha sumedhasā.

“While they were lamenting, I then approached the pyre and said: ‘I am your teacher; do not grieve, O wise ones.’”

‘‘Sadatthe vāyameyyātha, rattindivamatanditā;

Mā vo pamattā ahuttha, khaṇo vo paṭipādito.

“‘Strive for your own true good, day and night, unwearied. Do not be heedless; the opportune moment has been presented to you.’”

‘‘Sake sissenusāsitvā, devalokaṃ punāgamiṃ;

Aṭṭhārasa ca kappāni, devaloke ramāmahaṃ.

“Having instructed my own disciples, I returned to the deva world; for eighteen aeons I rejoiced in the deva world.”

‘‘Satānaṃ pañcakkhattuñca, cakkavattī ahosahaṃ;

Anekasatakkhattuñca, devarajjamakārayiṃ.

“I was a wheel-turning monarch five hundred times, and I ruled as king of the devas many hundreds of times.”

‘‘Avasesesu kappesu, vokiṇṇo saṃsariṃ ahaṃ;

Duggatiṃ nābhijānāmi, uppādassa idaṃ phalaṃ.

“In the remaining aeons, I wandered through various states; I do not recall any unhappy destination—this is the fruit of the Buddha’s arising.”

‘‘Yathā [Pg.359] komudike māse, bahū pupphanti pādapā;

Tathevāhampi samaye, pupphitomhi mahesinā.

“Just as in the Komudī month, many trees burst into bloom, so too at that time I blossomed through the Great Sage.”

‘‘Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;

Nāgova bandhanaṃ chetvā, viharāmi anāsavo.

“My energy is a beast of burden, carrying me to the security from bondage. Like a great elephant breaking its bonds, I dwell without defilements.”

‘‘Satasahassito kappe, yaṃ buddhamabhikittayiṃ;

Duggatiṃ nābhijānāmi, kittanāya idaṃ phalaṃ.

“A hundred thousand aeons ago, I praised the Buddha; I do not recall any unhappy destination—this is the fruit of that praise.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Chaḷabhiññañhi samānaṃ āyasmantaṃ sirimattheraṃ ‘‘ariyo’’ti ajānantā puthujjanā bhikkhū sāmaṇerā ca appalābhitāya lokassa anabhigatabhāvena asambhāventā yaṃkiñci kathetvā garahanti. Sirivaḍḍhattheraṃ pana paccayānaṃ lābhibhāvena lokassa sakkatagarukatabhāvato sambhāventā pasaṃsanti. Thero ‘‘avaṇṇārahassa nāma vaṇṇabhaṇanaṃ, vaṇṇārahassa ca avaṇṇabhaṇanaṃ assa puthujjanabhāvassa doso’’ti puthujjanabhāvañca garahanto –

Indeed, ordinary monks and novices, not knowing that the venerable elder Sirimat was a noble one endowed with the six higher knowledges, and not esteeming him due to his receiving few offerings and the world's lack of understanding, would criticize him for whatever reason. However, they praise the elder Sirivaḍḍha because he is a recipient of the requisites and is respected and revered by the world. The elder, rebuking this state of being an ordinary person, said: “To speak praise of one unworthy of praise and to speak dispraise of one worthy of praise—this is the fault of being an ordinary person.”

159.

159.

‘‘Pare ca naṃ pasaṃsanti, attā ce asamāhito;

Moghaṃ pare pasaṃsanti, attā hi asamāhito.

“And others may praise him, but if he himself is uncomposed, vain is the praise of others, for he himself is uncomposed.”

160.

160.

‘‘Pare ca naṃ garahanti, attā ce susamāhito;

Moghaṃ pare garahanti, attā hi susamāhito’’ti.

“And others may blame him, but if he himself is well-composed, vain is the blame of others, for he himself is well-composed.”

– Gāthādvayamabhāsi.

He uttered two verses.

Tattha pareti attato aññe pare nāma, idha pana paṇḍitehi aññe bālā pareti adhippetā. Tesañhi ajānitvā apariyogāhetvā bhāsanato garahā viya pasaṃsāpi appamāṇabhūtā. Nanti naṃ puggalaṃ. Pasaṃsantīti aviddasubhāvena taṇhāvipannatāya vā, atha vā abhūtaṃyeva puggalaṃ ‘‘asuko bhikkhu jhānalābhī, ariyo’’ti vā abhūtaguṇaropanena kittenti abhitthavanti. Yo panettha ca-saddo, so [Pg.360] attūpanayattho. Tena pare naṃ puggalaṃ pasaṃsanti ca, tañca kho tesaṃ pasaṃsanamattaṃ, na pana tasmiṃ pasaṃsāya vatthu atthīti imamatthaṃ dasseti. Attā ce asamāhitoti yaṃ puggalaṃ pare pasaṃsanti, so ce sayaṃ asamāhito maggasamādhinā phalasamādhinā upacārappanāsamādhimatteneva vā na samāhito, samādhānassa paṭipakkhabhūtānaṃ kilesānaṃ appahīnattā vikkhitto vibbhantacitto hoti ceti attho. ‘‘Asamāhito’’ti ca etena samādhinimittānaṃ guṇānaṃ abhāvaṃ dasseti. Moghanti bhāvanapuṃsakaniddeso ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu viya. Pare pasaṃsantīti ye taṃ asamāhitaṃ puggalaṃ pasaṃsanti, te moghaṃ mudhā amūlakaṃ pasaṃsanti. Kasmā? Attā hi asamāhito yasmā tassa puggalassa cittaṃ asamāhitaṃ, tasmāti attho.

There, ‘pare’ means others apart from oneself; but here, it is intended that ‘pare’ are fools, who are other than the wise. For them, because of speaking without knowing or investigating, praise as well as blame becomes immeasurable. ‘Naṃ’ means that person. ‘Pasaṃsantīti’—they praise either due to their lack of insight or being corrupted by craving, or else they extol and laud a person with non-existent qualities, attributing false virtues by saying, “Such and such a monk is an attainer of jhāna, he is a noble one.” The word ‘ca’ here serves to connect to the subject. It shows this meaning: others praise that person, and yet that is merely their praise; there is no actual basis for such praise in him. ‘Attā ce asamāhito’—if the person whom others praise is himself uncomposed, not concentrated by the concentration of the path, the concentration of fruition, or even by access and absorption concentration, and his mind is scattered and bewildered because the defilements that are the opponents of concentration have not been abandoned, this is the meaning. And by ‘asamāhito,’ he shows the absence of the qualities that are the basis for concentration. ‘Moghaṃ’ is a neuter noun indicating a state, as in passages such as “the sun and moon revolve unevenly.” It means that those who praise that uncomposed person praise in vain, uselessly, and without foundation. Why? Because that person’s mind is uncomposed; this is the meaning.

Dutiyagāthāyaṃ garahantīti attano aviddasubhāvena dosantarāya vā ariyaṃ jhānalābhiñca samānaṃ ‘‘asuko bhikkhu jāgariyaṃ nānuyuñjati antamaso goduhanamattampi kālaṃ kevalaṃ kāyadaḷhibahulo niddārāmo bhassārāmo saṅgaṇikārāmo viharatī’’tiādinā appaṭipajjamānatāvibhāvanena vā guṇaparidhaṃsanena vā garahanti nindanti, upakkosanti vāti attho. Sesaṃ paṭhamagāthāya vuttapariyāyena veditabbaṃ. Evaṃ therena imāhi gāthāhi attano nikkilesabhāve sirivaḍḍhassa ca sakilesabhāve pakāsite taṃ sutvā sirivaḍḍho saṃvegajāto vipassanaṃ paṭṭhapetvā nacirasseva sadatthaṃ paripūresi, garahakapuggalā ca theraṃ khamāpesuṃ.

In the second verse, ‘garahanti’ means that due to their own lack of insight or some other fault, they criticize a noble one who has attained jhāna, either by pointing out his lack of practice or by disparaging his virtues, saying, “Such and such a monk does not apply himself to wakefulness, not even for the time it takes to milk a cow; he just lives with a robust body, delighting in sleep, delighting in talk, delighting in company,” and so on. They blame, censure, or reproach—this is the meaning. The rest should be understood in the same way as explained in the first verse. Thus, when the elder had, through these verses, revealed his own state of being without defilements and Sirivaḍḍha’s state of being with defilements, Sirivaḍḍha heard it, became spiritually stirred, established insight, and before long fulfilled his own true goal. And the people who had criticized him asked the elder for forgiveness.

Sirimattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sirimā is completed.

Dutiyavaggavaṇṇanā niṭṭhitā.

The commentary on the second chapter is completed.

3. Tatiyavaggo

3. The Third Chapter

1. Uttarattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Uttara

Khandhā [Pg.361] mayā pariññātāti āyasmato uttarattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito catunavute kappe siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto sāsane laddhappasādo hutvā upāsakattaṃ paṭivedesi. So satthari parinibbute attano ñātake sannipātetvā bahuṃ pūjāsakkāraṃ sambharitvā dhātupūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sākete brāhmaṇakule nibbattitvā uttaroti laddhanāmo vayappatto kenacideva karaṇīyena sāvatthiṃ gato kaṇḍambamūle kataṃ yamakapāṭihāriyaṃ disvā pasīditvā puna kāḷakārāmasuttadesanāya (a. ni. 4.24) abhivaḍḍhamānasaddho pabbajitvā satthārā saddhiṃ rājagahaṃ gantvā upasampajjitvā tattheva vasanto vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.49.106-110) –

“The aggregates are fully understood by me”—this is the verse of the Venerable Elder Uttara. What is its origin? This elder, too, having made his aspiration in the presence of previous Buddhas and having accumulated wholesome deeds that are a supportive condition for release in various existences, was reborn in a good family ninety-four aeons ago, in the time of the Blessed One Siddhattha. Having reached maturity and gained faith in the teaching, he declared himself a lay follower. After the Teacher had attained final Nibbāna, he gathered his relatives, prepared many offerings and honors, and performed a veneration of the relics. Through that meritorious deed, he wandered among devas and humans until, during this Buddha’s appearance, he was reborn in a brahmin family in Sāketa and was given the name Uttara. When he came of age, he went to Sāvatthī on some business. Seeing the Twin Miracle performed at the foot of the Kaṇḍamba tree, he was inspired. Later, his faith grew even stronger during the discourse on the Kāḷakārāma Sutta (AN 4.24). He went forth, accompanied the Teacher to Rājagaha, received full ordination, and stayed there. Establishing insight, he soon attained the six higher knowledges. As it is said in the Apadāna (Ap. Th. 2.49.106-110):

‘‘Nibbute lokanāthamhi, siddhatthe lokanāyake;

Mama ñātī samānetvā, dhātupūjaṃ akāsahaṃ.

“When the World-Protector, Siddhattha the World-Leader, had attained final Nibbāna, I gathered my relatives and performed a veneration of the relics.”

‘‘Catunnavutito kappe, yaṃ dhātumabhipūjayiṃ;

Duggatiṃ nābhijānāmi, dhātupūjāyidaṃ phalaṃ.

“Ninety-four aeons ago, I venerated the relics. I know of no bad destination since then; this is the fruit of venerating the relics.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt away… the Buddha's instruction has been carried out.”

Chaḷabhiñño pana hutvā satthari sāvatthiyaṃ viharante buddhupaṭṭhānatthaṃ rājagahato sāvatthiṃ upagato bhikkhūhi ‘‘kiṃ, āvuso, pabbajjākiccaṃ tayā matthakaṃ pāpita’’nti puṭṭho aññaṃ byākaronto –

Having attained the six higher knowledges, while the Teacher was dwelling in Sāvatthī, he went from Rājagaha to Sāvatthī to attend upon the Buddha. When asked by the monks, “Friend, has the task of the homeless life been brought to its culmination by you?” he answered in another way, declaring:

161.

161.

‘‘Khandhā mayā pariññātā, taṇhā me susamūhatā;

Bhāvitā mama bojjhaṅgā, patto me āsavakkhayo.

“The aggregates have been fully understood by me, my craving has been thoroughly uprooted; my factors of enlightenment have been developed, I have attained the destruction of the taints.”

162.

162.

‘‘Sohaṃ [Pg.362] khandhe pariññāya, abbahitvāna jāliniṃ;

Bhāvayitvāna bojjhaṅge, nibbāyissaṃ anāsavo’’ti. – gāthādvayaṃ abhāsi;

“I, having fully understood the aggregates, having pulled out the net of craving, having developed the factors of enlightenment, shall attain Nibbāna, free from taints.” — He spoke this pair of verses.

Tattha khandhāti pañcupādānakkhandhā. Pariññātāti ‘‘idaṃ dukkhaṃ, na ito bhiyyo’’ti paricchijja ñātā bhāvitā. Tena dukkhassa ariyasaccassa pariññābhisamayamāha. Taṇhāti tasati paritasatīti taṇhā. Susamūhatāti samugghāṭitā. Etena samudayasaccassa pahānābhisamayaṃ vadati. Bhāvitā mama bojjhaṅgāti bodhisaṅkhātāya satiādidhammasāmaggiyā, taṃsamaṅgino vā bodhisaṅkhātassa ariyapuggalassa aṅgāti bojjhaṅgā. Satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātā maggapariyāpannā dhammā mayā bhāvitā uppāditā vaḍḍhitā. Bojjhaṅgaggahaṇeneva cettha taṃsahacaritatāya sabbe maggadhammā, sabbe ca bodhipakkhiyadhammā gahitāti daṭṭhabbā. Eteneva maggasaccassa bhāvanābhisamayaṃ dasseti. Patto me āsavakkhayoti kāmāsavādayo āsavā khīyanti etthāti āsavakkhayoti laddhanāmo asaṅkhatadhammo mayā patto adhigato. Etena nirodhasaccassa sacchikiriyābhisamayaṃ katheti. Ettāvatā attano saupādisesanibbānasampattiṃ dasseti.

Therein, ‘aggregates’ means the five aggregates of clinging. ‘Fully understood’ means they are known and developed by defining them as, ‘This is suffering, there is nothing more than this.’ By this, he speaks of the penetration of the noble truth of suffering by way of full understanding. ‘Craving’ (taṇhā) is so called because it thirsts and trembles. ‘Thoroughly uprooted’ means eradicated. By this, he speaks of the penetration of the noble truth of the origin by way of abandoning. ‘My factors of enlightenment have been developed’—the factors of enlightenment (bojjhaṅgā) are the components of the noble person, who is designated as ‘enlightened’ because he is endowed with the collection of mental states, beginning with mindfulness, that are designated as ‘enlightenment.’ The states included in the path—namely, mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity—have been developed, produced, and cultivated by me. It should be seen that by the inclusion of the factors of enlightenment, all path-factors and all things pertaining to enlightenment are included here due to their association. By this, he shows the penetration of the noble truth of the path by way of development. ‘I have attained the destruction of the taints’—the unconditioned element, which is named ‘destruction of the taints’ because the taints such as the taint of sensual desire are destroyed in it, has been attained and realized by me. By this, he speaks of the penetration of the noble truth of cessation by way of realization. By this much, he shows his attainment of Nibbāna with a remainder of aggregates.

Idāni pana anupādisesanibbānasampattiṃ dassento ‘‘soha’’ntiādinā dutiyaṃ gāthamāha. Tassattho – sohaṃ evaṃ vuttanayena khandhe pariññāya parijānitvā, tathā parijānanto eva sakaattabhāvaparaattabhāvesu ajjhattikabāhirāyatanesu atītādibhedabhinnesu saṃsibbanākāraṃ punappunaṃ pavattisaṅkhātaṃ jālaṃ etassa atthīti jālinīti laddhanāmaṃ taṇhaṃ abbahitvāna mama cittasantānato uddharitvā, tathā naṃ uddharantoyeva vuttappabhede bojjhaṅge bhāvayitvāna te bhāvanāpāripūriṃ pāpetvā tato eva anāsavo hutvā ṭhito idāni carimakacittanirodhena anupādāno viya jātavedo nibbāyissaṃ parinibbāyissāmīti.

Now, however, to show the attainment of Nibbāna without a remainder of aggregates, he spoke the second verse beginning with ‘Sohaṃ.’ Its meaning is: I, having fully understood and comprehended the aggregates in the manner described, and while thus comprehending, having pulled out and removed from my mental continuum that craving which is called ‘Jālinī’ (the ensnaring one) because it has a net characterized by the recurring act of stitching together one's own and others' existences, the internal and external sense bases, and the divisions of past, present, and future. And while thus removing it, having developed the aforementioned kinds of enlightenment factors and brought them to the fulfillment of development, and having thereby become taintless, I now stand firm. With the cessation of the final consciousness, like a fire without fuel, I shall be extinguished, I shall attain final Nibbāna.

Uttarattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Uttara is completed.

2. Bhaddajittheragāthāvaṇṇanā

2. The Commentary on the Verses of the Elder Bhaddaji

Panādo [Pg.363] nāma so rājāti āyasmato bhaddajittherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle brāhmaṇakule nibbattitvā viññutaṃ patto brāhmaṇānaṃ vijjāsippesu pāraṃ gantvā kāme pahāya tāpasapabbajjaṃ pabbajitvā araññāyatane assamaṃ kāretvā vasanto ekadivasaṃ satthāraṃ ākāsena gacchantaṃ disvā pasannamānaso añjaliṃ paggayha aṭṭhāsi. Satthā tassa ajjhāsayaṃ ñatvā ākāsato otari. Otiṇṇassa pana bhagavato madhuñca bhisamuḷālañca sappiñca khīrañca upanāmesi, tassa taṃ bhagavā anukampaṃ upādāya paṭiggahetvā anumodanaṃ vatvā pakkāmi. So tena puññakammena tusite nibbatto tattha yāvatāyukaṃ ṭhatvā tato aparāparaṃ sugatīsuyeva saṃsaranto vipassissa bhagavato kāle mahaddhano seṭṭhi hutvā aṭṭhasaṭṭhibhikkhusahassaṃ bhojetvā ticīvarena acchādesi.

The verse beginning with "Panādo nāma so rājā" belongs to the Venerable Bhaddaji Thera. What is its origin? It is said that in the time of the Buddha Padumuttara, this one was born into a brahmin family. Having attained maturity and mastered the brahminical arts and sciences, he renounced sensual pleasures, went forth into the ascetic life, and lived in a hermitage in a forest retreat. One day, seeing the Teacher passing through the sky, his mind filled with faith, he stood with hands clasped in reverence. The Teacher, knowing his inclination, descended from the sky. He then offered honey, lotus roots and stalks, ghee, and milk to the Buddha who had descended. The Buddha accepted them out of compassion, gave a blessing, and departed. Through this meritorious deed, he was reborn in the Tusita heaven, where he lived out his lifespan. Afterward, wandering through favorable realms, in the time of the Buddha Vipassī, he became a wealthy merchant, feeding and clothing 68,000 monks with the three robes.

Evaṃ bahuṃ kusalaṃ katvā devaloke nibbattitvā tattha yāvatāyukaṃ ṭhatvā tato cavitvā manussesu uppanno buddhasuññe loke pañca paccekabuddhasatāni catūhi paccayehi upaṭṭhahitvā tato cuto rājakule nibbattitvā rajjaṃ anusāsanto puttaṃ paccekabodhiṃ adhigantvā ṭhitaṃ upaṭṭhahitvā tassa parinibbutassa dhātuyo gahetvā cetiyaṃ katvā pūjesi. Evaṃ tattha tattha tāni puññāni katvā imasmiṃ buddhuppāde bhaddiyanagare asītikoṭivibhavassa bhaddiyaseṭṭhissa ekaputtako hutvā nibbatti, bhaddajītissa nāmaṃ ahosi. Tassa kira issariyabhogaparivārādisampatti carimabhave bodhisattassa viya ahosi.

Having performed much merit and having been reborn in the deva realms, he dwelt there for as long as his lifespan lasted. Then, having passed away from there, he was born among humans in a world devoid of a Buddha. There, he attended to five hundred Paccekabuddhas with the four requisites. After passing away from there, he was reborn into a royal family and, while ruling the kingdom, supported his son who had attained Paccekabodhi. After his son's Parinibbāna, he took his relics, built a cetiya, and honored them. Having performed such meritorious deeds in various places, in this Buddha-era he was reborn in Bhaddiyanagara as the only son of the wealthy Bhaddiya-seṭṭhi, who possessed eighty crores of wealth; his name was Bhaddaji. It is said his prosperity, enjoyments, retinue, and other such attainments were like those of a Bodhisatta in his final existence.

Tadā satthā sāvatthiyaṃ vassaṃ vasitvā bhaddajikumāraṃ saṅgaṇhituṃ mahatā bhikkhusaṅghena saddhiṃ bhaddiyanagaraṃ gantvā jātiyāvane vasi tassa ñāṇaparipākaṃ āgamayamāno. Sopi upari pāsāde nisinno sīhapañjaraṃ vivaritvā olokento bhagavato santike dhammaṃ sotuṃ gacchantaṃ mahājanaṃ disvā ‘‘katthāyaṃ mahājano gacchatī’’ti pucchitvā taṃ kāraṇaṃ sutvā sayampi mahatā parivārena satthu santikaṃ gantvā dhammaṃ suṇanto [Pg.364] sabbābharaṇapaṭimaṇḍitova sabbakilese khepetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.56.98-116) –

At that time, the Teacher, having spent the rains retreat in Sāvatthī, went to the city of Bhaddiya with a large company of monks to take Bhaddaji Kumāra under his care. He stayed in the Jātiyāvana grove, awaiting the ripening of his wisdom. Seated atop his palace, Bhaddaji opened the lion-window and looked out. Seeing a great crowd going to hear the Dhamma in the presence of the Blessed One, he asked, "Where is this great crowd going?" Upon hearing the reason, he too, accompanied by a large retinue, went to the Teacher's presence. While listening to the Dhamma, adorned with all his ornaments, he eradicated all defilements and attained Arahantship. Thus it is said in the Apadāna:

‘‘Oggayha yaṃ pokkharaṇiṃ, nānākuñjarasevitaṃ;

Uddharāmi bhisaṃ tattha, ghāsahetu ahaṃ tadā.

"Having plunged into that lotus pond, frequented by various elephants, I then drew out a lotus stalk from there for the sake of food.

‘‘Bhagavā tamhi samaye, padumuttarasavhayo;

Rattambaradharo buddho, gacchate anilañjase.

"At that time, the Blessed One, known as Padumuttara, the Buddha clad in a red robe, was traveling on the path of the wind.

‘‘Dhunanto paṃsukūlāni, saddaṃ assosahaṃ tadā;

Uddhaṃ nijjhāyamānohaṃ, addasaṃ lokanāyakaṃ.

"As he shook his dust-heap robes, I then heard a sound; looking upwards, I saw the Leader of the World.

‘‘Tattheva ṭhitako santo, āyāciṃ lokanāyakaṃ;

Madhuṃ bhisehi sahitaṃ, khīraṃ sappiṃ muḷālikaṃ.

"Standing right there, serene, I requested the Leader of the World to accept honey with lotus roots, milk, ghee, and lotus stalks.

‘‘Paṭiggaṇhātu me buddho, anukampāya cakkhumā;

Tato kāruṇiko satthā, orohitvā mahāyaso.

"'May the Buddha, the Possessor of Vision, accept this from me out of compassion.' Then the compassionate Teacher, the greatly renowned one, descended.

‘‘Paṭiggaṇhi mamaṃ bhikkhaṃ, anukampāya cakkhumā;

Paṭiggahetvā sambuddho, akā me anumodanaṃ.

"The Possessor of Vision, out of compassion, accepted my alms; having accepted it, the Fully Awakened One gave me his blessing.

‘‘Sukhī hotu mahāpuñña, gati tuyhaṃ samijjhatu;

Iminā bhisadānena, labhassu vipulaṃ sukhaṃ.

"'May you be happy, greatly meritorious one, may your destiny be fulfilled; by this gift of a lotus stalk, may you obtain abundant happiness.'

‘‘Idaṃ vatvāna sambuddho, jalajuttamanāmako;

Bhikkhamādāya sambuddho, ākāsenāgamā jino.

"Having spoken these words, the Fully Awakened One, named Supreme Lotus, taking the alms, the Victor departed through the sky.

‘‘Tato bhisaṃ gahetvāna, āgacchiṃ mama assamaṃ;

Bhisaṃ rukkhe laggetvāna, mama dānaṃ anussariṃ.

"Then, taking a lotus stalk, I came to my hermitage; having hung the lotus stalk on a tree, I recollected my gift.

‘‘Mahāvāto uṭṭhahitvā, sañcālesi vanaṃ tadā;

Ākāso abhinādittha, asanī ca phalī tadā.

"A great wind arose, shaking the forest then; the sky resounded, and a thunderbolt then cracked.

‘‘Tato me asanīpāto, matthake nipatī tadā;

Sohaṃ nisinnako santo, tattha kālaṅkato ahaṃ.

"Then a thunderbolt fell upon my head; as I was seated there, I died on that very spot.

‘‘Puññakammena saññutto, tusitaṃ upapajjahaṃ;

Kaḷevaraṃ me patitaṃ, devaloke ramāmahaṃ.

"Connected with that meritorious deed, I arose in Tusita; my body fell away, and I rejoiced in the world of the devas.

‘‘Chaḷasītisahassāni[Pg.365], nāriyo samalaṅkatā;

Sāyaṃ pātaṃ upaṭṭhanti, bhisadānassidaṃ phalaṃ.

"Eighty-six thousand women, well-adorned, attend upon me evening and morning—this is the fruit of the gift of a lotus stalk.

‘‘Manussayonimāgantvā, sukhito homahaṃ tadā;

Bhoge me ūnatā natthi, bhisadānassidaṃ phalaṃ.

"Having come to a human birth, I was then happy; there is no lack in my possessions—this is the fruit of the gift of a lotus stalk.

‘‘Anukampitako tena, devadevena tādinā;

Sabbāsavā parikkhīṇā, natthi dāni punabbhavo.

"I was shown compassion by him, by that god of gods, that Such One; all my taints are destroyed, there is now no future existence.

‘‘Satasahassito kappe, yaṃ bhisaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, bhisadānassidaṃ phalaṃ.

"One hundred thousand aeons ago, when I gave that lotus stalk, I do not recall any unhappy rebirth—this is the fruit of the gift of a lotus stalk.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up… the Buddha's teaching has been fulfilled."

Arahatte pana tena adhigate satthā bhaddiyaseṭṭhiṃ āmantesi – ‘‘tava putto alaṅkatapaṭiyatto dhammaṃ suṇanto arahatte patiṭṭhāsi, tenassa idāneva pabbajituṃ yuttaṃ, no ce pabbajati, parinibbāyissatī’’ti. Seṭṭhi ‘‘na mayhaṃ puttassa daharasseva sato parinibbānena kiccaṃ atthi, pabbājetha na’’nti āha. Taṃ satthā pabbājetvā upasampādetvā tattha sattāhaṃ vasitvā koṭigāmaṃ pāpuṇi, so ca gāmo gaṅgātīre. Koṭigāmavāsino buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattesuṃ. Bhaddajitthero satthārā anumodanāya āraddhamattāya bahigāmaṃ gantvā ‘‘gaṅgātīre maggasamīpe satthu āgatakāle vuṭṭhahissāmī’’ti samāpattiṃ samāpajjitvā nisīdi. Mahātheresu āgacchantesupi avuṭṭhahitvā satthu āgatakāleyeva vuṭṭhahi. Puthujjanabhikkhū, ‘‘ayaṃ adhunā pabbajito mahātheresu āgacchantesu mānatthaddho hutvā na vuṭṭhāsī’’ti ujjhāyiṃsu. Koṭigāmavāsino satthu bhikkhusaṅghassa ca bahū nāvāsaṅghāṭe bandhiṃsu, satthā ‘‘handassa ānubhāvaṃ pakāsemī’’ti nāvāsaṅghāṭe ṭhatvā, ‘‘kahaṃ, bhaddajī’’ti pucchi. Bhaddajitthero ‘‘esohaṃ, bhante’’ti satthāraṃ upasaṅkamitvā añjaliṃ katvā aṭṭhāsi. Satthā, ‘‘ehi, bhaddaji, amhehi saddhiṃ ekanāvaṃ abhiruhā’’ti. So uppatitvā satthu ṭhitanāvāyaṃ aṭṭhāsi. Satthā gaṅgāmajjhaṃ gatakāle, ‘‘bhaddaji, tayā mahāpanādarājakāle ajjhāvuṭṭharatanapāsādo kaha’’nti āha. ‘‘Imasmiṃ ṭhāne nimuggo’’ti. ‘‘Tena hi, bhaddaji, sabrahmacārīnaṃ kaṅkhaṃ chindā’’ti. Tasmiṃ khaṇe thero [Pg.366] satthāraṃ vanditvā iddhibalena gantvā pāsādathūpikaṃ pādaṅgulantarena sannirumbhitvā pañcavīsatiyojanaṃ pāsādaṃ gahetvā ākāse uppati, uppatanto ca paññāsa yojanāni pāsādaṃ udakato ukkhipi. Athassa purimabhave ñātakā pāsādagatena lobhena macchakacchapamaṇḍūkā hutvā tasmiṃ pāsāde uṭṭhahante parivattitvā udake patiṃsu. Satthā te patante disvā ‘‘ñātakā te, bhaddaji, kilamantī’’ti āha. Thero satthu vacanena pāsādaṃ vissajjesi. Pāsādo yathāṭhāne eva patiṭṭhahi. Satthā pāraṅgato bhikkhūhi ‘‘kadā, bhante, bhaddajittherena ayaṃ pāsādo ajjhāvuṭṭho’’ti puṭṭho mahāpanādajātakaṃ (jā. 1.3.40-41) kathetvā mahājanaṃ dhammāmataṃ pāyesi. Thero pana attano ajjhāvuṭṭhapubbaṃ suvaṇṇapāsādaṃ dassetvā –

When he attained Arahantship, the Teacher addressed Bhaddiya the treasurer: "Your son, adorned and prepared, while listening to the Dhamma, has become established in Arahantship. Therefore, it is fitting for him to go forth now. If he does not go forth, he will attain final Nibbāna." The treasurer replied, "My son is still young; he has no need for final Nibbāna yet. Ordain him." The Teacher ordained him and gave him the higher ordination. After staying there for seven days, he reached the village of Koṭigāma, which was situated on the banks of the Ganges. The residents of Koṭigāma arranged a great almsgiving for the Sangha of monks headed by the Buddha. The Elder Bhaddaji, just as the Teacher began the blessing, went outside the village and sat down after entering a meditative attainment, thinking, "When the Teacher arrives near the path by the Ganges, I will rise." Even when the great elders arrived, he did not rise, but only rose when the Teacher arrived. The ordinary monks complained, "This newly ordained monk, being stiff with pride, did not rise when the great elders arrived." The residents of Koṭigāma prepared many rafts of boats tied together for the Teacher and the Sangha of monks. The Teacher, standing on the raft of boats, thought, "Come, I will display his power," and asked, "Where is Bhaddaji?" The Elder Bhaddaji replied, "Here I am, venerable sir," approached the Teacher, made the añjali gesture, and stood there. The Teacher said, "Come, Bhaddaji, board the same boat with us." He rose into the air and stood on the boat where the Teacher was. When the Teacher reached the middle of the Ganges, he asked, "Bhaddaji, where is the jeweled palace that you dwelt in during the time of King Mahāpanāda?" "It is submerged in this very place," he replied. "Then, Bhaddaji, dispel the doubts of your fellow practitioners of the holy life." At that moment, the Elder paid homage to the Teacher and, by his psychic power, went to the pinnacle of the palace, holding it with the tip of his toe. Lifting the twenty-five-yojana high palace, he rose into the sky, and as he did so, he raised the palace fifty yojanas out of the water. Then, his relatives from a past life, who had been reborn as fish, turtles, and frogs due to their greed for the palace, turned over and fell back into the water as the palace rose. Seeing them falling, the Teacher said, "Bhaddaji, your relatives are weary." Following the Teacher's words, the Elder released the palace, and it settled back in its original place. Having crossed to the other shore, the Teacher was asked by the monks, "Venerable sir, when did the Elder Bhaddaji dwell in this palace?" The Teacher then narrated the Mahāpanāda Jātaka (Jā. 1.3.40-41) and gave the great assembly the nectar of the Dhamma to drink. The Elder, for his part, displaying the golden palace he had previously dwelt in, said:

163.

163.

‘‘Panādo nāma so rājā, yassa yūpo suvaṇṇayo;

Tiriyaṃ soḷasubbedho, ubbhamāhu sahassadhā.

"Panāda was the name of that king, whose sacrificial post was golden; sixteen ubbedhas in breadth, and a thousandfold high, they say.

164.

164.

‘‘Sahassakaṇḍo satageṇḍu, dhajālu haritāmayo;

Anaccuṃ tattha gandhabbā, cha sahassāni sattadhā’’ti. –

"A thousand-sectioned, hundred-knobbed, bannered, made of harita-gold; there the gandhabbas danced, six thousand in seven ways."

Dvīhi gāthāhi vaṇṇento aññaṃ byākāsi.

Describing this with two verses, he declared his final knowledge.

Tattha panādo nāma so rājāti atīte panādo nāma so rājā ahosīti attabhāvaantarahitatāya attānaṃ paraṃ viya niddisati. So eva hi rajje ṭhitakālato paṭṭhāya sadā ussāhasampattiādinā mahatā rājānubhāvena mahatā ca kittisaddena samannāgatattā ‘‘rājā mahāpanādo’’ti paññāyittha. Yassa yūpo suvaṇṇayoti yassa rañño ayaṃ yūpo pāsādo suvaṇṇamayo. Tiriyaṃ soḷasubbedhoti vitthārato soḷasakaṇḍapātappamāṇo. So pana aḍḍhayojanamatto hoti. Ubbhāmāhu sahassadhāti ubbhaṃ uccaṃ evamassa pāsādassa sahassadhā sahassakaṇḍappamāṇamāhu. So pana [Pg.367] yojanato pañcavīsatiyojanappamāṇo hoti. Keci panettha gāthāsukhatthaṃ ‘‘āhū’’ti dīghaṃ kataṃ. Āhu ahosīti atthaṃ vadanti.

Therein, Panādo nāma so rājā means: in the past, there was a king named Panāda. Due to the disappearance of his own state of existence, he indicates himself as if he were another. Indeed, from the time he was established in the kingdom, because he was always endowed with great royal power, such as the attainment of energy, and with a great sound of fame, he became known as 'King Mahāpanāda.' Yassa yūpo suvaṇṇayo means: of which king this sacrificial post, that is, the palace, was made of gold. Tiriyaṃ soḷasubbedho means: in breadth, it was the measure of sixteen arrow-shots. This is about half a yojana. Ubbhamāhu sahassadhā means: they say the height of this palace was a thousandfold, a measure of a thousand arrow-shots. This is a measure of twenty-five yojanas. Some say that here 'āhū' is made long for the sake of metrical ease in the verse. They say the meaning of 'āhu' is 'it was'.

Sahassakaṇḍoti sahassabhūmiko. Satageṇḍūti anekasataniyyūhako. Dhajālūti tattha tattha niyyūhasikharādīsu patiṭṭhāpitehi yaṭṭhidhajapaṭākadhajādidhajehi sampanno. Haritāmayoti cāmīkarasuvaṇṇamayo. Keci pana ‘‘haritajātimaṇisarikkhako’’ti vadanti. Gandhabbāti naṭā. Cha sahassāni sattadhāti chamattāni gandhabbasahassāni sattadhā tassa pāsādassa sattasu ṭhānesu rañño abhiramāpanatthaṃ nacciṃsūti attho. Te evaṃ naccantāpi rājānaṃ hāsetuṃ nāsakkhiṃsu. Atha sakko devarājā devanaṭe pesetvā samajjaṃ kāresi, tadā rājā hasīti.

Sahassakaṇḍo means having a thousand floors. Satageṇḍu means having many hundreds of pinnacles. Dhajālu means endowed with banners such as staff-banners, flag-banners, streamer-banners, and so on, established here and there on the tops of the pinnacles and elsewhere. Haritāmayo means made of cāmīkara gold. Some, however, say it means 'resembling a gem of the emerald type.' Gandhabbā means dancers. Cha sahassāni sattadhā means: six thousand gandhabbas danced in seven ways in seven places of that palace to delight the king. Even dancing thus, they were not able to make the king laugh. Then Sakka, king of the devas, sent divine dancers and had a festival performed; then the king laughed.

Bhaddajittheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Bhaddaji is finished.

3. Sobhitattheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Sobhita

Satimā paññavāti āyasmato sobhitattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā vayappatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ pubbenivāsañāṇalābhīnaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ uddissa patthanaṃ katvā puññāni katvā sugatīsuyeva saṃsaranto sumedhassa bhagavato kāle brāhmaṇakule nibbattitvā viññutaṃ patto brāhmaṇānaṃ vijjāsippesu nipphattiṃ gantvā nekkhammādhimutto gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantassa samīpe araññāyatane assamaṃ kāretvā vanamūlaphalāphalena yāpento buddhuppādaṃ sutvā sabbattha ekarattivāseneva bhaddavatīnagare satthāraṃ upasaṅkamitvā pasannamānaso ‘‘tuvaṃ satthā ca ketu cā’’tiādīhi chahi gāthāhi abhitthavi[Pg.368], satthā cassa bhāviniṃ sampattiṃ pakāsesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti. Sobhitotissa nāmaṃ akaṃsu. So aparena samayena satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā chaḷabhiñño ahosi. Pubbenivāsañāṇe ciṇṇavasī ca ahosi. Tena vuttaṃ apadāne (apa. thera 2.49.46-74) –

Satimā paññavā is the verse of the Venerable Elder Sobhita. What is its origin? This one, too, having made his resolve under previous Buddhas and having accumulated merits in various existences, was born into a good family in the city of Haṃsavatī in the time of the Blessed One Padumuttara. Having come of age, while listening to the Teacher’s Dhamma discourse, he saw the Teacher place a certain monk in the foremost position among the monks who were obtainers of the knowledge of past lives. He himself, aspiring for that same position, made an aspiration and performed meritorious deeds. Wandering only through happy destinies, he was reborn in a brahmin family during the time of the Blessed One Sumedha. Having attained understanding, he became proficient in the knowledges and arts of the brahmins. With a mind intent on renunciation, he left the household life, went forth into the ascetic life, and had a hermitage built in a forest tract near the Himalayas, sustaining himself on roots and fruits of the forest. He heard of the Buddha’s appearance and, travelling by staying only one night in each place, approached the Teacher in the city of Bhaddavatī. With a devoted mind, he praised the Teacher with six verses beginning, 'You are the Teacher and the banner.' The Teacher then declared his future attainment. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s dispensation, he was reborn into a brahmin family in Sāvatthī. They named him Sobhita. In time, he heard the Teacher’s Dhamma discourse, gained faith, and went forth. Developing insight, he became one endowed with the six higher knowledges, and he was well-practiced in the knowledge of past lives. Thus it is said in the Apadāna (Apa. Thera 2.49.46-74):

‘‘Dakkhiṇe himavantassa, sukato assamo mama;

Uttamatthaṃ gavesanto, vasāmi vipine tadā.

"To the south of the Himavant, well-made was my hermitage; seeking the highest goal, I dwelt in the forest then.

‘‘Lābhālābhena santuṭṭho, mūlena ca phalena ca;

Anvesanto ācariyaṃ, vasāmi ekako ahaṃ.

"Content with gain and loss, with roots and fruits; seeking a teacher, I dwelt alone.

‘‘Sumedho nāma sambuddho, loke uppajji tāvade;

Catusaccaṃ pakāseti, uddharanto mahājanaṃ.

"Sumedha by name, a Sambuddha, arose in the world at that time; he proclaimed the Four Truths, uplifting the great multitude.

‘‘Nāhaṃ suṇomi sambuddhaṃ, napi me koci saṃsati;

Aṭṭhavasse atikkante, assosiṃ lokanāyakaṃ.

I did not hear of the Perfectly Enlightened One, nor did anyone inform me; after eight years had passed, I heard of the Leader of the World.

‘‘Aggidāruṃ nīharitvā, sammajjitvāna assamaṃ;

Khāribhāraṃ gahetvāna, nikkhamiṃ vipinā ahaṃ.

Having brought out the firewood and swept the hermitage, taking up a carrying-pole load, I departed from the forest.

‘‘Ekarattiṃ vasantohaṃ, gāmesu nigamesu ca;

Anupubbena candavatiṃ, tadāhaṃ upasaṅkamiṃ.

Dwelling for one night in villages and towns, I gradually approached Candavatī.

‘‘Bhagavā tamhi samaye, sumedho lokanāyako;

Uddharanto bahū satte, deseti amataṃ padaṃ.

At that time, the Blessed One Sumedha, the Leader of the World, uplifting many beings, taught the Deathless State.

‘‘Janakāyamatikkamma, vanditvā jinasāgaraṃ;

Ekaṃsaṃ ajinaṃ katvā, santhaviṃ lokanāyakaṃ.

Having passed through the populace, I paid homage to the Victor, the ocean of virtues. Arranging my antelope-skin garment over one shoulder, I praised the Leader of the World.

‘‘Tuvaṃ satthā ca ketu ca, dhajo yūpo ca pāṇinaṃ;

Parāyano patiṭṭhā ca, dīpo ca dvipaduttamo.

You are the Teacher and the banner, the flag and the standard for beings; the ultimate resort and the support, the lamp and the best of bipeds.

‘‘Nepuñño dassane vīro, tāresi janataṃ tuvaṃ;

Natthañño tārako loke, tavuttaritaro mune.

O hero, skilled in insight, you ferry the multitude across; there is no other ferryman in the world, none superior to you, O Sage.

‘‘Sakkā [Pg.369] theve kusaggena, pametuṃ sāgaruttame;

Na tveva tava sabbaññu, ñāṇaṃ sakkā pametave.

One might be able to measure the great ocean with the tip of a kusa grass blade, but one could never measure your knowledge, O All-Knowing One.

‘‘Tuladaṇḍe ṭhapetvāna, mahiṃ sakkā dharetave;

Natveva tava paññāya, pamāṇamatthi cakkhuma.

It might be possible to weigh the earth, having placed it on a balance-beam; but for your wisdom, O Visionary One, there is no measure.

‘‘Ākāso minituṃ sakkā, rajjuyā aṅgulena vā;

Natveva tava sabbaññu, sīlaṃ sakkā pametave.

One might be able to measure the sky with a rope or a finger-length, but one could never measure your virtue, O All-Knowing One.

‘‘Mahāsamudde udakaṃ, ākāso ca vasundharā;

Parimeyyāni etāni, appameyyosi cakkhuma.

The water in the great ocean, the sky, and the earth—these can be measured, but you, O Visionary One, are immeasurable.

‘‘Chahi gāthāhi sabbaññuṃ, kittayitvā mahāyasaṃ;

Añjaliṃ paggahetvāna, tuṇhī aṭṭhāsahaṃ tadā.

Having praised the All-Knowing One, the greatly renowned one, with six verses, I raised my joined hands and then stood in silence.

‘‘Yaṃ vadanti sumedhoti, bhūripaññaṃ sumedhasaṃ;

Bhikkhusaṅghe nisīditvā, imā gāthā abhāsatha.

He whom they call Sumedha, of extensive wisdom and truly wise, having sat down in the assembly of monks, spoke these verses:

‘‘Yo me ñāṇaṃ pakittesi, vippasannena cetasā;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

“He who praised my knowledge with a serene mind, him I shall extol; listen to me as I speak.

‘‘Sattasattati kappāni, devaloke ramissati;

Sahassakkhattuṃ devindo, devarajjaṃ karissati.

For seventy-seven aeons, he will delight in the deva world; a thousand times he will be the lord of devas, ruling the divine kingdom.

‘‘Anekasatakkhattuñca, cakkavattī bhavissati;

Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

And for many hundreds of times, he will become a wheel-turning monarch; his regional kingship will be vast, beyond all reckoning.

‘‘Devabhūto manusso vā, puññakammasamāhito;

Anūnamanasaṅkappo, tikkhapañño bhavissati.

Whether born as a deva or a human, devoted to meritorious deeds, he will have undiminished resolve and sharp wisdom.

‘‘Tiṃsakappasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

Thirty thousand aeons from now, born in the Okkāka clan, a Teacher named Gotama will arise in the world.

‘‘Agārā abhinikkhamma, pabbajissatikiñcano;

Jātiyā sattavassena, arahattaṃ phusissati.

Having gone forth from the household life, possessing nothing, at seven years of age he will attain arahantship.

‘‘Yato sarāmi attānaṃ, yato pattosmi sāsanaṃ;

Etthantare na jānāmi, cetanaṃ amanoramaṃ.

From the time I can remember myself, from when I attained the teaching, in all that time I know of no disagreeable intention.

‘‘Saṃsaritvā [Pg.370] bhave sabbe, sampattānubhaviṃ ahaṃ;

Bhoge me ūnatā natthi, phalaṃ ñāṇassa thomane.

Wandering through all states of existence, I have experienced all attainments; there is no lack of enjoyments for me—this is the fruit of praising knowledge.

‘‘Tiyaggī nibbutā mayhaṃ, bhavā sabbe samūhatā;

Sabbāsavā parikkhīṇā, natthi dāni punabbhavo.

My three fires are extinguished, all states of existence are uprooted; all taints are destroyed, now there is no more rebirth.

‘‘Tiṃsakappasahassamhi, yaṃ ñāṇamathaviṃ ahaṃ;

Duggatiṃ nābhijānāmi, phalaṃ ñāṇassa thomane.

Since I praised that knowledge thirty thousand aeons ago, I do not recall any woeful state; such is the fruit of praising knowledge.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burned up... the Buddha’s teaching has been fulfilled.”

So arahattaṃ pana patvā attano pubbenivāsaṃ anupaṭipāṭiyā anussaranto yāva asaññabhave acittakapaṭisandhi, tāva addasa. Tato pañca kappasatāni cittappavattiṃ adisvā avasāneva disvā ‘‘kimeta’’nti āvajjento nayavasena ‘‘asaññabhavo bhavissatī’’ti niṭṭhaṃ agamāsi. Tenāha bhagavā – ‘‘atthi, bhikkhave, asaññasattā nāma dīghāyukā devā, tato cuto sobhito idhūpapanno, so etaṃ bhavaṃ jānāti, sobhito anussaratī’’ti (pārā. 232 atthato samānaṃ). Evaṃ nayavasena anussarantassa anussaraṇakosallaṃ disvā satthā theraṃ pubbenivāsaṃ anussarantānaṃ aggaṭṭhāne ṭhapesi. Tato eva cāyaṃ āyasmā savisesaṃ attano pubbenivāsānussatiñāṇaṃ tassa ca paccayabhūtaṃ paṭipattiṃ paccavekkhitvā somanassajāto tadatthadīpanaṃ udānaṃ udānento –

Having attained arahantship, he recollected his past lives in sequence, recalling as far back as the rebirth in the realm of non-percipient beings, a rebirth devoid of consciousness. Then, not seeing the arising of consciousness for five hundred aeons, he saw it again at the end and, directing his mind with the thought, ‘What is this?’ he concluded through inference, ‘It must have been the realm of non-percipient beings.’ Therefore, the Blessed One said: ‘Monks, there are long-lived devas called the non-percipient beings. Having passed away from there, Sobhita was reborn here. He knows this existence; Sobhita recollects it.’ (Parā. 232, similar in meaning). Seeing his skill in recollection through inference, the Teacher placed the elder foremost among those who recollect past lives. Then, this venerable one, reflecting on his own special knowledge of recollecting past lives and the practice that was its cause, filled with joy, uttered this inspired utterance to illuminate that meaning:

165.

165.

‘‘Satimā paññavā bhikkhu, āraddhabalavīriyo;

Pañca kappasatānāhaṃ, ekarattiṃ anussariṃ.

“A mindful and wise bhikkhu, with aroused strength and energy, I recollected five hundred aeons as if in a single night.

166.

166.

‘‘Cattāro satipaṭṭhāne, satta aṭṭha ca bhāvayaṃ;

Pañca kappasatānāhaṃ, ekarattiṃ anussari’’nti. – gāthādvayaṃ abhāsi;

Developing the four foundations of mindfulness, the seven, and the eight, I recollected five hundred aeons as if in a single night.” Thus he spoke this pair of verses.

Tattha satimāti sayaṃ samudāgamanasampannāya satipaṭṭhānabhāvanāpāripūriyā sativepullappattiyā ca satimā. Paññavāti chaḷabhiññāpāripūriyā paññāvepullappattiyā ca paññavā. Bhinnakilesatāya bhikkhu. Saddhādibalānañceva [Pg.371] catubbidhasammappadhānavīriyassa ca saṃsiddhipāripūriyā āraddhabalavīriyo. Saddhādīnañhettha balaggahaṇena gahaṇaṃ satipi satiādīnaṃ balabhāve, yathā ‘‘gobalibaddhā puññañāṇasambhārā’’ti. Pañca kappasatānāhaṃ, ekarattiṃ anussarinti ekarattiṃ viya anussariṃ. Viya-saddo hi idha luttaniddiṭṭho, etena pubbenivāsānussatiñāṇe attano ñāṇavasībhāvaṃ dīpeti.

Therein, ‘mindful’ means mindful through the perfection of the development of the foundations of mindfulness, which arises spontaneously, and through the attainment of an abundance of mindfulness. ‘Wise’ means wise through the perfection of the six direct knowledges and through the attainment of an abundance of wisdom. A ‘bhikkhu’ because his defilements are shattered. He has ‘aroused strength and energy’ through the perfection and accomplishment of the powers of faith and so forth, and of the fourfold right effort. Here, faith and so forth are included under the term ‘strength’, even though mindfulness and other qualities are also powers, just as it is said: ‘The provisions of merit and knowledge are bound as if by the strength of an ox.’ ‘I recollected five hundred aeons as one night’ means ‘I recollected as if it were one night.’ The word ‘as if’ is here elliptically expressed; by this, he demonstrates his mastery over the knowledge of recollecting past lives.

Idāni yāya paṭipattiyā attano satimantādibhāvo sātisayaṃ pubbenivāsañāṇañca siddhaṃ, taṃ dassetuṃ ‘‘cattāro’’tiādinā dutiyaṃ gāthamāha. Tattha cattāro satipaṭṭhāneti kāyānupassanādike attano visayabhedena catubbidhe lokiyalokuttaramissake satisaṅkhāte satipaṭṭhāne. Sattāti satta bojjhaṅge. Aṭṭhāti aṭṭha maggaṅgāni. Satipaṭṭhānesu hi suppatiṭṭhitacittassa satta bojjhaṅgā bhāvanāpāripūriṃ gatā eva honti, tathā ariyo aṭṭhaṅgiko maggo. Tenāha dhammasenāpati – ‘‘catūsu satipaṭṭhānesu suppatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā’’tiādīhi (dī. ni. 3.143) sattakoṭṭhāsikesu sattatiṃsāya bodhipakkhiyadhammesu ekasmiṃ koṭṭhāse bhāvanāpāripūriṃ gacchante itare agacchantā nāma natthīti. Bhāvayanti bhāvanāhetu. Sesaṃ vuttanayameva.

Now, to show the practice by which his own state of being mindful and so forth, and the extraordinary knowledge of past lives, were accomplished, he spoke the second verse beginning with “four.” Herein, “four foundations of mindfulness” refers to the fourfold foundations of mindfulness, which are reckoned as mindfulness, consisting of both mundane and supramundane aspects, distinguished by their respective objects, such as the contemplation of the body. “Seven” refers to the seven factors of enlightenment. “Eight” refers to the eight factors of the path. For one whose mind is well-established in the foundations of mindfulness, the seven factors of enlightenment naturally reach full development in cultivation, as does the Noble Eightfold Path. Therefore, the General of the Dhamma said: “Having rightly developed the seven factors of enlightenment with a mind well-established in the four foundations of mindfulness,” and so on (Dī. Ni. 3.143). This means that among the thirty-seven qualities conducive to enlightenment, which are divided into seven sections, when one section reaches full development in cultivation, the others do not remain undeveloped. “Developing” is for the purpose of cultivation. The rest is as explained.

Sobhitattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sobhita is concluded.

4. Valliyattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Valliya

Yaṃ kiccaṃ daḷhavīriyenātiādikā āyasmato valliyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sumedhassa bhagavato kāle brāhmaṇakule nibbattitvā viññutaṃ patto vijjāsippesu nipphattiṃ gato asītikoṭivibhavaṃ pahāya tāpasapabbajjaṃ pabbajitvā pabbatapāde araññāyatane ekissā nadiyā tīre assamaṃ kāretvā viharanto attano anuggaṇhanatthaṃ upagataṃ satthāraṃ disvā pasannamānaso ajinacammaṃ pattharitvā adāsi[Pg.372]. Tattha nisinnaṃ bhagavantaṃ pupphehi ca candanena ca pūjetvā ambaphalāni datvā pañcapatiṭṭhitena vandi. Tassa bhagavā nisinnāsanasampattiṃ pakāsento anumodanaṃ vatvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ brāhmaṇakule nibbattitvā ‘‘kaṇhamitto’’ti laddhanāmo vayappatto satthu vesāligamane buddhānubhāvaṃ disvā paṭiladdhasaddho mahākaccānattherassa santike pabbaji. So mandapañño dandhaparakkamo ca hutvā ciraṃ kālaṃ viññuṃ sabrahmacāriṃ nissāyeva vasati. Bhikkhū ‘‘yathā nāma valli rukkhādīsu kiñci anissāya vaḍḍhituṃ na sakkoti, evamayampi kañci paṇḍitaṃ anissāya vaḍḍhituṃ na sakkotī’’ti valliyotveva samudācariṃsu. Aparabhāge pana veṇudattattheraṃ upasaṅkamitvā tassa ovāde ṭhatvā sato sampajāno hutvā viharanto ñāṇassa paripākaṃ gatattā paṭipattikkamaṃ theraṃ pucchanto –

The verses of the Venerable Elder Valliya begin with “Whatever task requires firm vigor.” What is their origin? This elder, too, having performed meritorious deeds in the presence of previous Buddhas, accumulating merits in various existences, was born in a brahmin family during the time of the Blessed One Sumedha. Having attained maturity and become accomplished in knowledge and crafts, he abandoned wealth amounting to eighty crores and took up the ascetic life. Dwelling at the foot of a mountain in a forest hermitage, he had a hermitage built on the bank of a river. Seeing the Teacher who had come to favor him, his mind became joyful. He spread out a deerskin and offered it. Seated there, he honored the Blessed One with flowers and sandalwood, gave him mango fruits, and paid homage with the fivefold prostration. The Blessed One, revealing the excellence of the offered seat, spoke words of appreciation and departed. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s dispensation, he was born in a brahmin family in Vesāli. Named “Kaṇhamitta,” he came of age. Seeing the Buddha’s majesty when the Teacher visited Vesāli, he gained faith and went forth under the Venerable Mahākaccāna Thera. Being of dull wisdom and slow effort, he spent a long time dwelling in dependence on a wise fellow bhikkhu. The bhikkhus said, “Just as a valli (creeper) cannot grow without depending on a tree or the like, so too this one cannot grow without depending on someone wise.” Thus, they called him “Valliya.” Later, however, he approached the Venerable Veṇudatta Thera and, following his advice, dwelt mindful and clearly aware. As his wisdom matured, he questioned the elder about the sequence of practice—

167.

167.

‘‘Yaṃ kiccaṃ daḷhavīriyena, yaṃ kiccaṃ boddhumicchatā;

Karissaṃ nāvarajjhissaṃ, passa vīriyaṃ parakkamaṃ.

“Whatever task requires firm vigor, whatever task one desiring awakening undertakes, I shall accomplish it without fail. Behold my vigor and exertion.”

168.

168.

‘‘Tvañca me maggamakkhāhi, añjasaṃ amatogadhaṃ;

Ahaṃ monena monissaṃ, gaṅgāsotova sāgara’’nti. – gāthādvayaṃ abhāsi;

“And you, show me the path, direct, leading to the Deathless; I will know it through wisdom, like the Ganges’ current to the ocean.” – Thus he spoke the two verses.

Tattha yaṃ kiccaṃ daḷhavīriyenāti daḷhena vīriyena thirena parakkamena, daḷhavīriyena vā purisadhorayhena yaṃ kiccaṃ kātabbaṃ paṭipajjitabbaṃ. Yaṃ kiccaṃ boddhumicchatāti cattāri ariyasaccāni nibbānameva vā boddhuṃ bujjhituṃ icchantena paṭivijjhitukāmena yaṃ kiccaṃ karaṇīyaṃ. Karissaṃ nāvarajjhissanti tamahaṃ dāni karissaṃ na virādhessaṃ, yathānusiṭṭhaṃ paṭipajjissāmi. Passa vīriyaṃ parakkamanti yathā paṭipajjamāne dhamme vidhinā īraṇato ‘‘vīriyaṃ’’, paraṃ paraṃ ṭhānaṃ akkamanato ‘‘parakkamo’’ti ca laddhanāmaṃ sammāvāyāmaṃ passa na saddhamevāti attano kattukāmataṃ dasseti.

Here, “whatever task requires firm vigor” means what should be done or practiced with firm energy, with steadfast exertion, or what should be done by one who is a leader among men, endowed with firm vigor. “Whatever task one desiring awakening undertakes” refers to the duty to be undertaken by one who desires to comprehend or penetrate the Four Noble Truths or Nibbāna itself. “I will accomplish it without fail” means “Now I will do it; I will not fail; I will practice as instructed.” “Behold my vigor and exertion” shows his determination, where “vigor” is so called because of pressing forward lawfully in the Dhamma, and “exertion” because of advancing to a further and further state—see my right effort, not merely my faith.

Tvañcāti [Pg.373] kammaṭṭhānadāyakaṃ kalyāṇamittaṃ ālapati. Meti mayhaṃ. Maggamakkhāhīti ariyamaggaṃ kathehi, lokuttaramaggasampāpakaṃ catusaccakammaṭṭhānaṃ kathehīti attho. Añjasanti ujukaṃ majjhimapaṭipadābhāvena antadvayassa anupagamanato. Amate nibbāne sampāpakabhāvena patiṭṭhitattā amatogadhaṃ. Monenāti ñāṇena maggapaññāya. Monissanti jānissaṃ nibbānaṃ paṭivijjhissaṃ pāpuṇissaṃ. Gaṅgāsotova sāgaranti yathā gaṅgāya soto sāgaraṃ samuddaṃ avirajjhanto ekaṃsato ogāhati, evaṃ ‘‘ahaṃ kammaṭṭhānaṃ anuyuñjanto maggañāṇena nibbānaṃ adhigamissāmi, tasmā taṃ kammaṭṭhānaṃ me ācikkhathā’’ti theraṃ kammaṭṭhānaṃ yāci.

“And you” he addresses the good friend who gives the meditation subject. “Me” means “to me.” “Show me the path” means “Explain the Noble Path, that is, the meditation subject of the Four Truths, which leads to the supramundane path.” “Direct” means straight, by way of the Middle Way, as it avoids the two extremes. “Leading to the Deathless” means established as leading to the Deathless, Nibbāna. “Through wisdom” means with knowledge, with the wisdom of the path. “I will know” means “I will know, penetrate, attain Nibbāna.” “Like the Ganges’ current to the ocean” means, just as the Ganges’ stream flows unerringly into the sea, so too, “I, applying myself to the meditation subject, will attain Nibbāna through the knowledge of the path; therefore, teach me that meditation subject,” he requested the elder for the meditation subject.

Taṃ sutvā veṇudattatthero tassa kammaṭṭhānaṃ adāsi. Sopi kammaṭṭhānaṃ anuyuñjanto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.49.75-105) –

Hearing this, the Venerable Elder Veṇudatta gave him the meditation subject. Applying himself to that meditation subject, he soon intensified his practice of insight and attained arahantship. Thus, it is said in the Apadāna:

‘‘Pañca kāmaguṇe hitvā, piyarūpe manorame;

Asīti koṭiyo hitvā, pabbajiṃ anagāriyaṃ.

“Having abandoned the five strands of sensual pleasure, so pleasing and delightful, and having abandoned eighty crores, I went forth into homelessness.

‘‘Pabbajitvāna kāyena, pāpakammaṃ vivajjayiṃ;

Vacīduccaritaṃ hitvā, nadīkūle vasāmahaṃ.

“Having gone forth, I avoided evil bodily action; having abandoned verbal misconduct, I dwelt on the riverbank.

‘‘Ekakaṃ maṃ viharantaṃ, buddhaseṭṭho upāgami;

Nāhaṃ jānāmi buddhoti, akāsiṃ paṭisanthāraṃ.

“While I was dwelling alone, the Supreme Buddha came to me; not knowing that it was the Buddha, I made him welcome.

‘‘Karitvā paṭisanthāraṃ, nāmagottamapucchahaṃ;

Devatānusi gandhabbo, adu sakko purindado.

“After making him welcome, I asked for his name and clan: ‘Are you a deva, a gandhabba, or Sakka, giver of cities?

‘‘Ko vā tvaṃ kassa vā putto, mahābrahmā idhāgato;

Virocesi disā sabbā, udayaṃ sūriyo yathā.

“‘Who are you? Whose son are you? Are you Mahābrahmā who has come here? You illuminate all directions like the rising sun.

‘‘Sahassārāni cakkāni, pāde dissanti mārisa;

Ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ mayaṃ.

“‘Thousand-spoked wheels, O noble sir, are visible on your feet. Who are you? Whose son are you? How can we know you?

‘‘Nāmagottaṃ pavedehi, saṃsayaṃ apanehi me;

Namhi devā na gandhabbo, namhi sakko purindado.

“‘Declare your name and lineage, dispel my doubt.’ ‘I am not a deva, nor a gandhabba, nor Sakka, giver of cities.

‘‘Brahmabhāvo ca me natthi, etesaṃ uttamo ahaṃ;

Atīto visayaṃ tesaṃ, dālayiṃ kāmabandhanaṃ.

“‘I have no becoming in Brahma’s realm, I am the highest of these; I have transcended their sphere, I have shattered the bonds of sensual pleasure.

‘‘Sabbe [Pg.374] kilese jhāpetvā, patto sambodhimuttamaṃ;

Tassa vācaṃ suṇitvāhaṃ, idaṃ vacanamabraviṃ.

“‘Having burnt away all defilements, I have attained the supreme enlightenment.’ Hearing his words, I spoke this utterance:

‘‘Yadi buddhosi sabbaññū, nisīda tvaṃ mahāmune;

Tamahaṃ pūjayissāmi, dukkhassantakaro tuvaṃ.

“‘If you are the Buddha, the All-Knowing One, sit down, O Great Sage; I will honor you, for you are the one who puts an end to suffering.’

‘‘Pattharitvājinacammaṃ, adāsi satthuno ahaṃ;

Nisīdi tattha bhagavā, sīhova girigabbhare.

“Spreading out a deerskin, I offered it to the Teacher; there the Blessed One sat, like a lion in a mountain cave.

‘‘Khippaṃ pabbatamāruyha, ambassa phalamaggahiṃ;

Sālakalyāṇikaṃ pupphaṃ, candanañca mahārahaṃ.

“Quickly climbing the mountain, I picked mango fruits; and the finest Sāla flowers, and very valuable sandalwood.

‘‘Khippaṃ paggayha taṃ sabbaṃ, upetvā lokanāyakaṃ;

Phalaṃ buddhassa datvāna, sālapupphamapūjayiṃ.

“Swiftly gathering all those, I approached the Leader of the World; after giving the fruit to the Buddha, I worshipped him with Sāla flowers.

‘‘Candanaṃ anulimpitvā, avandiṃ satthuno ahaṃ;

Pasannacitto sumano, vipulāya ca pītiyā.

“Having anointed him with sandalwood, I paid homage to the Teacher; with a joyful and uplifted mind, and with abundant delight.

‘‘Ajinamhi nisīditvā, sumedho lokanāyako;

Mama kammaṃ pakittesi, hāsayanto mamaṃ tadā.

“Seated on the deerskin, Sumedha, the World-Leader, proclaimed my deed, gladdening me at that time:

‘‘Iminā phaladānena, gandhamālehi cūbhayaṃ;

Pañcavīse kappasate, devaloke ramissati.

“‘Through this gift of fruit and both fragrant garlands, for twenty-five hundred eons he will rejoice in the heavenly realm.

‘‘Anūnamanasaṅkappo, vasavattī bhavissati;

Chabbīsatikappasate, manussattaṃ gamissati.

“‘With undiminished resolve, he will become a sovereign ruler; for twenty-six hundred eons, he will attain human existence.

‘‘Bhavissati cakkavattī, cāturanto mahiddhiko;

Vebhāraṃ nāma nagaraṃ, vissakammena māpitaṃ.

“‘He will be a wheel-turning monarch, ruler of the four quarters, of great power; with a city named Vebhāra, created by Vissakamma.

‘‘Hessati sabbasovaṇṇaṃ, nānāratanabhūsitaṃ;

Eteneva upāyena, saṃsarissati so bhave.

“‘It will be entirely golden, adorned with various jewels; in this very way, he will wander through existence.

‘‘Sabbattha pūjito hutvā, devatte atha mānuse;

Pacchime bhave sampatte, brahmabandhu bhavissati.

“‘Having been honored everywhere, in the divine and human realms, when his final existence is reached, he will be a brahmin.

‘‘Agārā abhinikkhamma, anagārī bhavissati;

Abhiññāpāragū hutvā, nibbāyissatināsavo.

“‘Having gone forth from home, he will become homeless; having gone to the far shore of direct knowledge, he will attain Nibbāna, taintless.’

‘‘Idaṃ [Pg.375] vatvāna sambuddho, sumedho lokanāyako;

Mama nijjhāyamānassa, pakkāmi anilañjase.

“Having spoken these words, the Perfectly Enlightened One, Sumedha, the Leader of the World, departed on the path of the wind while I was contemplating.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“By that well-done deed, and by my intentions and aspirations, having abandoned the human body, I went to Tāvatiṃsa.

‘‘Tusitato cavitvāna, nibbattiṃ mātukucchiyaṃ;

Bhoge me ūnatā natthi, yamhi gabbhe vasāmahaṃ.

“Having passed away from the Tusita realm, I was reborn in my mother’s womb; there was no lack of wealth for me while I dwelt in that womb.”

‘‘Mātukucchigate mayi, annapānañca bhojanaṃ;

Mātuyā mama chandena, nibbattati yadicchakaṃ.

“While I was in my mother’s womb, food, drink, and nourishment arose; according to my mother’s desire, whatever she wished for came to be.”

‘‘Jātiyā pañcavassena, pabbajiṃ anagāriyaṃ;

Oropitamhi kesamhi, arahattamapāpuṇiṃ.

“At the age of five, I went forth into homelessness; when my hair was brought down, I attained arahantship.”

‘‘Pubbakammaṃ gavesanto, orena nāddasaṃ ahaṃ;

Tiṃsakappasahassamhi, mama kammamanussariṃ.

“Seeking my past deeds, I saw nothing in the near past; I recalled my kamma from thirty thousand aeons ago.”

‘‘Namo te purisājañña, namo te purisuttama;

Tava sāsanamāgamma, pattomhi acalaṃ padaṃ.

“Homage to you, O thoroughbred of men, homage to you, O supreme man; having come to your teaching, I have attained the unshakeable state.”

‘‘Tiṃsakappasahassamhi, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Thirty thousand aeons ago, I venerated the Buddha; I know of no bad destination since then; this is the fruit of venerating the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā aññaṃ byākaronto thero imāyeva gāthā abhāsīti.

Having attained arahantship, the elder spoke these very verses, declaring his final knowledge.

Valliyattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Valliya is concluded.

5. Vītasokattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Vītasoka

Kese me olikhissantītiādikā āyasmato vītasokattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto siddhatthassa bhagavato kāle brāhmaṇakule nibbattitvā brāhmaṇānaṃ vijjāsippesu nipphattiṃ gato kāme pahāya [Pg.376] isipabbajjaṃ pabbajitvā mahatā isigaṇena parivuto araññe vasanto buddhuppādaṃ sutvā haṭṭhatuṭṭho ‘‘udumbarapupphasadisā dullabhadassanā buddhā bhagavanto, idāneva upagantabbā’’ti mahatiyā parisāya saddhiṃ satthāraṃ daṭṭhuṃ gacchanto diyaḍḍhayojane sese byādhiko hutvā buddhagatāya saññāya kālaṅkato devesu uppajjitvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde aṭṭhārasavassādhikānaṃ dvinnaṃ vassasatānaṃ matthake dhammāsokarañño kaniṭṭhabhātā hutvā nibbatti, tassa vītasokoti nāma ahosi. So vayappatto khattiyakumārehi sikkhitabbavijjāsippesu nipphattiṃ gato giridattattheraṃ nissāya gihibhūto suttantapiṭake abhidhammapiṭake ca visārado hutvā ekadivasaṃ massukammasamaye kappakassa hatthato ādāsaṃ gahetvā kāyaṃ olokento valitapalitādīni disvā sañjātasaṃvego vipassanāya cittaṃ otāretvā bhāvanaṃ ussukkāpetvā tasmiṃyeva āsane sotāpanno hutvā giridattattherassa santike pabbajitvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.49.9-26) –

The verses beginning, “The barber approached to shave my hair,” are those of the venerable Vītasoka. What is their origin? He, too, having made his aspiration under previous Buddhas and accumulating merits in various existences, was born into a brahmin family during the time of the Blessed One Siddhattha. Having mastered the brahminical arts and sciences, he renounced sensual pleasures and went forth into the ascetic life. Surrounded by a great company of sages, he dwelt in the forest. Hearing of the Buddha’s appearance, he was delighted and overjoyed, thinking, “Buddhas, the Blessed Ones, are as rare to see as an udumbara flower. I must go to him now!” Setting out with a large assembly to see the Teacher, he fell ill when only one and a half yojanas remained. With his mind fixed on the Buddha, he passed away and was reborn among the devas. Wandering between the deva and human realms, he was reborn at the time of this Buddha’s appearance, after two hundred and eighteen years had passed, as the youngest brother of King Dhammāsoka. His name was Vītasoka. When he came of age, he mastered the arts and sciences to be learned by khattiya princes. Relying on the Elder Giridatta, while still a layman he became skilled in the Suttanta and Abhidhamma Piṭakas. One day, at the time of having his beard trimmed, he took a mirror from the barber’s hand and, looking at his body, saw wrinkles, gray hairs, and so on. A sense of spiritual urgency arose in him, and directing his mind to insight, he strove in his meditation. Right there, in that very seat, he became a stream-enterer. He then went forth in the presence of the Elder Giridatta and before long attained arahantship. Thus it is said in the Apadāna (Apa. Thera 2.49.9-26):

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Lakkhaṇe itihāse ca, sanighaṇḍusakeṭubhe.

“A reciter, a bearer of mantras, a master of the three Vedas; skilled in the marks of a great man, in legends, and in the Nighaṇḍu with the Keṭubha.”

‘‘Nadīsotapaṭibhāgā, sissā āyanti me tadā;

Tesāhaṃ mante vācemi, rattindivamatandito.

“Like a river’s current, disciples came to me then; to them I recited the mantras, tirelessly day and night.”

‘‘Siddhattho nāma sambuddho, loke uppajji tāvade;

Tamandhakāraṃ nāsetvā, ñāṇālokaṃ pavattayi.

“The Perfectly Enlightened One named Siddhattha arose in the world at that time; having destroyed that darkness, he set in motion the light of knowledge.”

‘‘Mama aññataro sisso, sissānaṃ so kathesi me;

Sutvāna te etamatthaṃ, ārocesuṃ mamaṃ tadā.

“A certain disciple of mine told the other disciples; having heard this matter, they then reported it to me.”

‘‘Buddho loke samuppanno, sabbaññū lokanāyako;

Tassānuvattati jano, lābho amhaṃ na vijjati.

“The Buddha has arisen in the world, the All-knowing One, the Leader of the World; people follow him, but for us there is no gain.”

‘‘Adhiccuppattikā buddhā, cakkhumanto mahāyasā;

Yaṃnūnāhaṃ buddhaseṭṭhaṃ, passeyyaṃ lokanāyakaṃ.

“Buddhas arise exceptionally, possessing vision and great glory; oh, that I might see the foremost Buddha, the Leader of the World!”

‘‘Ajinaṃ [Pg.377] me gahetvāna, vākacīraṃ kamaṇḍaluṃ;

Assamā abhinikkhamma, sisse āmantayiṃ ahaṃ.

“Taking my antelope hide, bark garment, and water pot, I went forth from the hermitage and addressed the disciples.”

‘‘Odumbarikapupphaṃva, candamhi sasakaṃ yathā;

Vāyasānaṃ yathā khīraṃ, dullabho lokanāyako.

“Like the flower of the udumbara tree, like the hare in the moon, like milk from crows, rare is the Leader of the World.”

‘‘Buddho lokamhi uppanno, manussattampi dullabhaṃ;

Ubhosu vijjamānesu, savanañca sudullabhaṃ.

“A Buddha has arisen in the world, and human existence is also rare; when both are present, hearing the teaching is exceedingly rare.”

‘‘Buddho loke samuppanno, cakkhuṃ lacchāma no bhavaṃ;

Etha sabbe gamissāma, sammāsambuddhasantikaṃ.

“The Buddha has arisen in the world; sirs, we shall obtain the eye of wisdom. Come, let us all go to the presence of the Perfectly Self-Enlightened One.”

‘‘Kamaṇḍaludharā sabbe, kharājinanivāsino;

Te jaṭābhārabharitā, nikkhamuṃ vipinā tadā.

“All carrying water pots, clad in rough antelope skins, laden with the burden of their matted hair, they then departed from the forest.”

‘‘Yugamattaṃ pekkhamānā, uttamatthaṃ gavesino;

Āsattidosarahitā, asambhītāva kesarī.

“Looking a yoke’s length ahead, seeking the highest good, free from the fault of attachment, fearless as a lion.”

‘‘Appakiccā aloluppā, nipakā santavuttino;

Uñchāya caramānā te, buddhaseṭṭhamupāgamuṃ.

“With few duties, ungreedy, prudent, living tranquilly, they, wandering for gleanings, approached the supreme Buddha.”

‘‘Diyaḍḍhayojane sese, byādhi me upapajjatha;

Buddhaseṭṭhaṃ saritvāna, tattha kālaṅkato ahaṃ.

“When one and a half yojanas remained, an illness befell me; remembering the foremost Buddha, I passed away there.”

‘‘Catunnavutito kappe, yaṃ saññamalabhiṃ tadā;

Duggatiṃ nābhijānāmi, buddhasaññāyidaṃ phalaṃ.

“Ninety-four aeons ago, when I gained that perception, I have not known a bad destination since; this is the fruit of perception of the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā aññaṃ byākaronto –

Having attained arahantship, declaring his final knowledge—

169.

169.

‘‘Kese me olikhissanti, kappako upasaṅkami;

Tato ādāsamādāya, sarīraṃ paccavekkhisaṃ.

“The barber approached to shave my hair; then, taking a mirror, I inspected my body.”

170.

170.

‘‘Tuccho kāyo adissittha, andhakāre tamo byagā;

Sabbe coḷā samucchinnā, natthi dāni punabbhavo’’ti. – gāthādvayaṃ abhāsi;

“The body was seen as empty, the darkness has departed; all defilements are cut off, now there is no further becoming.” – he spoke these two verses.

Tattha [Pg.378] kese me olikhissanti, kappako upasaṅkamīti gihikāle massukammasamaye ‘‘mama kese olikhissaṃ kappemī’’ti kesādīnaṃ chedanādivasena kappanato kappako nhāpito maṃ upagacchi. Tatoti kappakato. Sarīraṃ paccavekkhisanti sabbakāyike ādāse palitavalitamukhanimittādidassanamukhena ‘‘abhibhūto vata jarāya me kāyo’’ti jarābhibhūtaṃ attano sarīraṃ paccavekkhiṃ. Evaṃ paccavekkhato ca tuccho kāyo adissittha niccadhuvasukhasabhāvādīhi ritto hutvā me kāyo adissatha paññāyi. Kasmā? Andhakāre tamo byagā yena ayonisomanasikārasaṅkhātena tamasā attano kāye andhagatā vijjamānampi asubhādisabhāvaṃ apassantā avijjamānaṃ subhādiākāraṃ gaṇhanti, tasmiṃ andhakāre andhakaraṇaṭṭhāne kāye yonisomanasikārasaṅkhātena ñāṇālokena avijjātamo vigato, tato eva sabbe coḷā samucchinnā corā viya kusalabhaṇḍacchedanato, sādhūhi alātabbato asaṅgahetabbato saṅkārakūṭādīsu chaḍḍitapilotikakhaṇḍaṃ viya issarajanena ariyajanena jigucchitabbatāya coḷā viyāti vā ‘‘coḷā’’ti laddhanāmā kilesā samucchinnā. Aggamaggena samugghāṭitattā eva ca nesaṃ natthi dāni punabbhavo āyatiṃ punabbhavābhinibbatti natthīti.

Here, regarding “The barber approached to shave my hair”: in household life, at the time of having his beard trimmed, the barber (`nhāpito`), so-called because he cuts (`kappanato`), approached me to cut my hair and so on. “Then” means from the barber. Regarding “I inspected my body”: seeing in a mirror the signs of gray hairs, wrinkles, and so on, I reflected on my own body, “Indeed, my body is overcome by old age.” And upon so reflecting, “The body was seen as empty” means my body appeared, was known, as empty, devoid of the nature of permanence, stability, happiness, and so on. Why? Regarding “the darkness has departed”: by the darkness called unwise attention, those blinded in their own body, not seeing its existing foul nature, grasp at a non-existent appearance of beauty. In that darkness, that blinding place which is the body, the darkness of ignorance was dispelled by the light of knowledge called wise attention. Therefore, “all defilements are cut off”: the defilements, called ‘rags’ (`coḷā`), were cut off. They are so-called because they are like thieves (`corā`) who destroy wholesome things; or because they are not to be taken up by good people; or because they are like pieces of discarded rags on a rubbish heap, despised by noble ones. And because they were uprooted by the highest path, “now there is no further becoming” means there is no future arising of becoming.

Vītasokattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Vītasoka is concluded.

6. Puṇṇamāsattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Puṇṇamāsa

Pañca nīvaraṇe hitvātiādikā āyasmato puṇṇamāsattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto tissassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthari araññe viharante paṃsukūlacīvaraṃ dumasākhāya laggetvā gandhakuṭiṃ paviṭṭhe dhanuhattho gahanaṃ paviṭṭho satthu paṃsukūlaṃ disvā pasannamānaso dhanuṃ nikkhipitvā buddhaguṇe anussaritvā [Pg.379] paṃsukūlaṃ vandi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ kuṭumbiyakule nibbatti. Tassa kira jātadivase tasmiṃ gehe sabbabhājanāni suvaṇṇaratanamayehi māsehi paripuṇṇāneva ahesuṃ. Tenassa puṇṇamāsotveva nāmaṃ akaṃsu. So vayappatto dārapariggahaṃ katvā ekasmiṃ putte uppanne gharāvāsaṃ pahāya pabbajitvā gāmakāvāse vasanto ghaṭento vāyamanto chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.49.1-8) –

The verses of the Venerable Puṇṇamāsa Thera, beginning with 'Having abandoned the five hindrances.' What is their origin? He too, having made his resolve under previous Buddhas and accumulating merits in various existences, was reborn in a good family during the time of the Blessed One Tissa and reached maturity. One day, when the Teacher was dwelling in the forest, having hung his rag-robe on a tree branch and entered the fragrant hut, a man with a bow in hand entered the thicket. Seeing the Teacher’s rag-robe, his mind became serene. Putting down his bow, he recollected the virtues of the Buddha and paid homage to the rag-robe. Due to that meritorious deed, he wandered among gods and humans, and in this Buddha's dispensation, he was reborn into a householder's family in Sāvatthī. It is said that on the day of his birth, all the vessels in that house were completely filled with gold and jewel coins. Therefore, they named him Puṇṇamāsa. Having come of age, he took a wife and had a son. Then, abandoning the household life, he went forth. Dwelling in a village monastery, striving and exerting himself, he attained the six higher knowledges. As it is said in the Apadāna (Apadāna, Thera 2.49.1-8):

‘‘Tisso nāmāsi bhagavā, sayambhū aggapuggalo;

Paṃsukūlaṃ ṭhapetvāna, vihāraṃ pāvisī jino.

“The Blessed One was named Tissa, the Self-Become One, the foremost person; having laid aside his rag-robe, the Conqueror entered his dwelling.”

‘‘Vinataṃ dhanumādāya, bhakkhatthāya cariṃ ahaṃ;

Maṇḍalaggaṃ gahetvāna, kānanaṃ pāvisiṃ ahaṃ.

“Taking up a bent bow, I wandered for game; grasping a sword, I entered the forest.”

‘‘Tatthaddasaṃ paṃsukūlaṃ, dumagge laggitaṃ tadā;

Cāpaṃ tattheva nikkhippa, sire katvāna añjaliṃ.

“There I saw a rag-robe hanging on a treetop at that time. Laying down my bow right there, I placed my joined hands on my head in homage.”

‘‘Pasannacitto sumano, vipulāya ca pītiyā;

Buddhaseṭṭhaṃ saritvāna, paṃsukūlaṃ avandahaṃ.

“With a serene and joyful mind, and with abundant delight, recollecting the Supreme Buddha, I paid homage to the rag-robe.”

‘‘Dvenavute ito kappe, paṃsukūlamavandahaṃ;

Duggatiṃ nābhijānāmi, vandanāya idaṃ phalaṃ.

“Ninety-two aeons ago from now, I paid homage to that rag-robe. I know of no bad destination since then; this is the fruit of that veneration.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been done.”

Chaḷabhiñño pana hutvā sāvatthiṃ upagantvā satthāraṃ vanditvā susāne vasati, tassa ca acirāgatasseva sato putto kālamakāsi. Dārakamātā therassa āgatabhāvaṃ sutvā, ‘‘mā idaṃ aputtakaṃ sāpateyyaṃ rājāno hareyyu’’nti taṃ uppabbājetukāmā mahatā parivārena therassa santikaṃ gantvā paṭisanthāraṃ katvā palobhetuṃ ārabhi. Thero attano vītarāgabhāvajānāpanatthaṃ ākāse ṭhatvā attano paṭipattikittanamukhena tassā dhammaṃ desento –

Having become one with the six higher knowledges, he went to Sāvatthī, paid homage to the Teacher, and dwelt in a charnel ground. Not long after his arrival, his son passed away. The boy’s mother, hearing of the elder’s arrival and desiring to make him disrobe, thinking, “Lest the kings seize this heirless property,” went to the elder with a large retinue, exchanged courteous greetings, and began to entice him. The elder, to make known his state of dispassion, stood in the air and, by way of extolling his own practice, taught her the Dhamma:

171.

171.

‘‘Pañca nīvaraṇe hitvā, yogakkhemassa pattiyā;

Dhammādāsaṃ gahetvāna, ñāṇadassanamattano.

“Having abandoned the five hindrances for the attainment of security from the yokes, having taken the mirror of the Dhamma, one’s own knowledge and vision,

172.

172.

‘‘Paccavekkhiṃ [Pg.380] imaṃ kāyaṃ, sabbaṃ santarabāhiraṃ;

Ajjhattañca bahiddhā ca, tuccho kāyo adissathā’’ti. –

“I contemplated this body, all of it, internal and external. Both internally and externally, the body appeared empty.”

Gāthādvayaṃ abhāsi.

He spoke these two verses.

Tattha pañca nīvaraṇe hitvāti kāmacchandādike pañca nīvaraṇe pahāya jhānādhigamena viddhaṃsetvā. Yogakkhemassa pattiyāti kāmayogādīhi catūhi yogehi khemassa anupaddutassa nibbānassa adhigamāya. Dhammādāsanti dhammabhūtaṃ ādāsaṃ. Yathā hi ādāso olokentassa rūpakāye guṇāguṇaṃ ādaṃseti, evaṃ vipassanāsaṅkhāto dhammānaṃ sāmaññavisesāvabodhanato ñāṇadassanabhūto dhammādāso vipassantassa vodānasaṃkilesadhammavibhāvanena tappahānasādhanena ca visesato nāmakāye guṇaṃ ādaṃseti. Tenāha –

Herein, 'Having abandoned the five hindrances' means having forsaken the five hindrances, such as sensual desire, and having destroyed them through the attainment of jhāna. 'For the attainment of security from the yokes' means for the attainment of Nibbāna, which is secure and untroubled by the four yokes, such as the yoke of sensuality. 'The mirror of the Dhamma' means the mirror that is the Dhamma. For just as a mirror shows the qualities and faults in the physical body of one who looks, so too the mirror of the Dhamma—which is called insight, and which is knowledge and vision due to its understanding of the general and specific characteristics of phenomena—especially shows the qualities in the mental body of one who practices insight, by means of clarifying pure and defiled states and by the means for their abandonment. Therefore, he said:

‘‘Dhammādāsaṃ gahetvāna, ñāṇadassanamattano;

Paccavekkhiṃ imaṃ kāyaṃ, sabbaṃ santarabāhira’’nti. –

“Having taken the mirror of the Dhamma, one’s own knowledge and vision, I contemplated this body, all of it, internal and external.”

Imaṃ kāyaṃ dhammasamūhaṃ mama attabhāvaṃ ajjhattikabāhirāyatanabhāvato santarabāhiraṃ sabbaṃ anavasesaṃ dhammādāsaṃ gahetvā ‘‘anicca’’ntipi ‘‘dukkha’’ntipi ‘‘anattā’’tipi patiavekkhiṃ ñāṇacakkhunā passiṃ. Evaṃ passatā ca mayā ajjhattañca bahiddhā cāti attano santāne parasantāne ca tuccho kāyo adissatha niccasārādivirahito tuccho khandhapañcakasaṅkhāto attabhāvakāyo ñāṇacakkhunā yāthāvato apassittha. Sakalampi hi khandhapañcakaṃ ‘‘avijjānivutassa, bhikkhave, bālassa taṇhāsaṃyuttassa evamayaṃ kāyo samudāgato’’tiādīsu (saṃ. ni. 2.19) ‘‘kāyo’’ti vuccati. ‘‘Adissathā’’ti ca iminā yadeva kāye daṭṭhabbaṃ, taṃ diṭṭhaṃ, na dānissa kiñci mayā passitabbaṃ atthīti katakiccataṃ dassento aññaṃ byākāsi. Evaṃ thero imāhi gāthāhi purāṇadutiyikāya dhammaṃ desetvā taṃ saraṇesu ca sīlesu ca sampatiṭṭhāpetvā uyyojesi.

Having taken the mirror of Dhamma, I contemplated this body—this aggregate of phenomena, my own personal existence, which is internal and external on account of being the internal and external sense bases, all of it without remainder—as ‘impermanent,’ ‘suffering,’ and ‘not-self’; I saw it with the eye of wisdom. And by me, seeing thus, both internally and externally—that is, in my own continuum and in the continua of others—the body appeared empty. That is, this personal existence, known as the five aggregates, empty and devoid of any permanent essence and so on, was truly seen as it is with the eye of wisdom. For indeed, the entire five aggregates are called ‘body’ in passages such as: ‘Bhikkhus, for the fool enveloped in ignorance, yoked to craving, this body has thus arisen’ (SN 2.19). And by this word ‘appeared,’ he declared his final knowledge, showing that his task was done: ‘Whatever was to be seen in the body has been seen; now there is nothing further for me to see in it.’ In this way, the elder, having taught the Dhamma through these verses to his former wife, established her in the refuges and precepts, and then sent her away.

Puṇṇamāsattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Puṇṇamāsa is finished.

7. Nandakattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Nandaka

Yathāpi [Pg.381] bhaddo ājaññoti āyasmato nandakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto sikhissa bhagavato kāle paccantadese uppajjitvā viññutaṃ patto vanacāriko hutvā vicaranto ekadivasaṃ satthu caṅkamanaṭṭhānaṃ disvā pasannacitto vālukā okiri. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde campāyaṃ gahapatikule nibbatti, tassa nandakoti nāmaṃ akaṃsu. Jeṭṭhakabhātā panassa bharato nāma. Tassa pubbayogo anantaravatthusmiṃ āvibhavissati. Te ubhopi viññutaṃ patvā āyasmantaṃ soṇaṃ koḷivisaṃ pabbajitaṃ sutvā ‘‘soṇopi nāma tathāsukhumālo pabbaji, kimaṅgaṃ pana maya’’nti pabbajiṃsu. Tesu bharato nacirasseva vipassanaṃ vaḍḍhetvā chaḷabhiñño ahosi. Nandako pana kilesānaṃ balavabhāvena tāva vipassanaṃ ussukkāpetuṃ nāsakkhi, vipassanāya kammaṃ karoti eva. Athassa bharatatthero āsayaṃ ñatvā avassayo bhavitukāmo taṃ pacchāsamaṇaṃ katvā vihārato nikkhamitvā maggasamīpe nisinno vipassanākathaṃ kathesi.

“Just as a fine thoroughbred,” is the verse of the Venerable Nandaka Thera. What is its origin? He, too, having made his resolve under previous Buddhas and performing meritorious deeds in various existences, was born in a border region during the time of the Blessed One Sikhī. Having reached maturity, he became a forest-dweller. While wandering, one day he saw the Teacher’s walking path and, with a serene mind, scattered sand on it. Through that meritorious deed, he wandered among gods and humans until, in this Buddha's dispensation, he was born into a householder’s family in Campā. They named him Nandaka. His elder brother was named Bharata. His past connection will be revealed in the following account. Both of them, having reached maturity, heard that the Venerable Soṇa Koḷivisa had gone forth and thought, “If even Soṇa, who is so delicate, has gone forth, what then of us?” and so they too went forth. Among them, Bharata soon developed insight and became one with the six higher knowledges. Nandaka, however, due to the strength of his defilements, was not yet able to arouse effort for insight; he was simply doing the practice of insight. Then, the Elder Bharata, knowing his inclination and wishing to be a support for him, made him his attendant. Leaving the monastery, he sat by the roadside and gave a talk on insight.

Tena ca samayena sakaṭasatthe gacchante eko sakaṭe yutto goṇo cikkhallaṭṭhāne sakaṭaṃ uddharituṃ asakkonto paripati. Tato naṃ satthavāho sakaṭā mocetvā tiṇañca pānīyañca datvā parissamaṃ apanetvā puna dhure yojesi. Tato goṇo vūpasantaparissamo laddhabalo taṃ sakaṭaṃ cikkhallaṭṭhānato uddharitvā thale patiṭṭhāpesi. Atha bharatatthero nandakassa ‘‘passasi no tvaṃ, āvuso nandaka, imassa kamma’’nti taṃ nidassetvā tena ‘‘passāmī’’ti vutte ‘‘imamatthaṃ suṭṭhu upadhārehī’’ti āha. Itaro ‘‘yathāyaṃ goṇo vūpasantaparissamo paṅkaṭṭhānato bhāraṃ ubbahati, evaṃ mayāpi saṃsārapaṅkato attā uddharitabbo’’ti tamevārammaṇaṃ katvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.48.90-95) –

At that time, as a cart caravan was traveling, an ox yoked to a cart, being unable to pull the cart out of a muddy place, collapsed. Then the caravan leader unyoked it from the cart, gave it grass and water, removed its weariness, and yoked it again to the yoke. Then the ox, its weariness calmed and strength regained, pulled that cart out of the muddy place and set it on dry ground. Then the elder Bharata, pointing this out to Nandaka, said, “Friend Nandaka, do you see this deed?” When he replied, “I see,” the elder said, “Attend well to this matter.” The other thought, “Just as this ox, its weariness calmed, lifts the burden from the muddy place, so too must I lift myself out of the mire of saṃsāra.” Making that very thing his object and practicing insight meditation, before long he attained arahantship. Therefore, it was said in the Apadāna:

‘‘Migaluddo [Pg.382] pure āsiṃ, araññe kānane ahaṃ;

Vātamigaṃ gavesanto, caṅkamaṃ addasaṃ ahaṃ.

“Formerly I was a deer-hunter, in the forest, in the wilderness; seeking an antelope, I saw a walking path.

‘‘Ucchaṅgena pulinaṃ gayha, caṅkame okiriṃ ahaṃ;

Pasannacitto sumano, sugatassa sirīmato.

“Taking sand in my lap, I scattered it on the walking path; with a clear and joyful mind, for the glorious Sugata.”

‘‘Ekatiṃse ito kappe, pulinaṃ okiriṃ ahaṃ;

Duggatiṃ nābhijānāmi, pulinassa idaṃ phalaṃ.

“Thirty-one eons ago from now, I scattered that sand; I do not recall a bad rebirth. This is the fruit of that sand.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā attano jeṭṭhabhātikassa bharatattherassa santike aññaṃ byākaronto –

Having attained arahantship, he declared his final knowledge in the presence of his elder brother, the elder Bharata:

173.

173.

‘‘Yathāpi bhaddo ājañño, khalitvā patitiṭṭhati;

Bhiyyo laddhāna saṃvegaṃ, adīno vahate dhuraṃ.

“Just as a fine thoroughbred, having stumbled, stands firm again; gaining even more urgency, undaunted, it bears the yoke.”

174.

174.

‘‘Evaṃ dassanasampannaṃ, sammāsambuddhasāvakaṃ;

Ājānīyaṃ maṃ dhāretha, puttaṃ buddhassa orasa’’nti. – gāthādvayaṃ abhāsi;

“Thus, one endowed with vision, a disciple of the Perfectly Enlightened One; regard me as a thoroughbred, a true-born son of the Buddha.” – He spoke these two verses.

Tattha bhiyyo laddhāna saṃvegaṃ, adīno vahate dhuranti ‘‘mayhaṃ jātibalavīriyānaṃ ananucchavikametaṃ yadidaṃ āgatassa bhārassa avahana’’nti saṃvegaṃ labhitvā adīno adīnamānaso alīnacitto. ‘‘Alīno’’ti vā pāṭho, so eva attho. Bhiyyo punappunaṃ bhiyyosomattāya attano dhuraṃ bhāraṃ vahate ubbahati. Sesaṃ heṭṭhā ramaṇīyavihārittherassa gāthāvaṇṇanāyaṃ vuttanayameva.

Therein, ‘gaining even more urgency, undaunted, it bears the yoke’ means: having gained urgency by thinking, “This is unsuitable for my birth, strength, and energy—this not bearing of the burden that has come,” he is undaunted (adīno), with an undaunted mind (adīnamānaso), with an unshrinking mind (alīnacitto). Or the reading is ‘alīno,’ and the meaning is the same. Again and again, exceedingly, he bears and lifts his own yoke, his burden. The rest is in the same way as was explained below in the commentary on the verses of the Elder Ramaṇīyavihārin.

Nandakattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Nandaka is concluded.

8. Bharatattheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Bharata

Ehi[Pg.383], nandaka, gacchāmāti āyasmato bharatattherassa gāthā. Kā uppatti? Ayaṃ kira anomadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ manuññadassanaṃ mudusukhasamphassaṃ upāhanadvayaṃ gahetvā gacchanto satthāraṃ caṅkamantaṃ disvā pasannamānaso upāhanā upanāmetvā, ‘‘abhiruhatu bhagavā upāhanā, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti āha. Abhiruhi bhagavā tassa anuggaṇhanatthaṃ upāhanā. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde campānagare gahapatikule nibbatti, bharatotissa nāmaṃ ahosi. So viññutaṃ patto soṇattherassa pabbajitabhāvaṃ sutvā ‘‘sopi nāma pabbajī’’ti sañjātasaṃvego pabbajitvā katapubbakicco vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.48.71-89) –

“Come, Nandaka, let us go” is a verse of the venerable elder Bharata. What is its origin? It is said that this elder was born in a good family during the time of the Blessed One Anomadassī. Having reached maturity, one day he was going along carrying a pair of sandals that were pleasing to see and soft and pleasant to the touch. Seeing the Teacher on his walking path, with a clear mind he offered the sandals, saying, “May the Blessed One step on these sandals, so that it may be for my long-term welfare and happiness.” The Blessed One stepped on the sandals to show him favor. Through that meritorious deed, he wandered among gods and humans until, during this Buddha’s appearance, he was born into a householder’s family in the city of Campā, and his name was Bharata. Having reached maturity and hearing that the elder Soṇa had gone forth, he thought, “Even he has gone forth!” and with a sense of urgency arising, he went forth. Having completed his preliminary duties and practicing insight meditation, he soon attained the six higher knowledges. Therefore, it was said in the Apadāna:

‘‘Anomadassī bhagavā, lokajeṭṭho narāsabho;

Divāvihārā nikkhamma, pathamāruhi cakkhumā.

“The Blessed One Anomadassī, the world’s foremost, the bull of men; emerging from his day’s abiding, the one with the Eye set out upon the path.

‘‘Pānadhiṃ sukataṃ gayha, addhānaṃ paṭipajjahaṃ;

Tatthaddasāsiṃ sambuddhaṃ, pattikaṃ cārudassanaṃ.

“Taking a well-made pair of sandals, I set out on a journey; there I saw the Sambuddha, of pleasing appearance, walking on foot.

‘‘Sakaṃ cittaṃ pasādetvā, nīharitvāna pānadhiṃ;

Pādamūle ṭhapetvāna, idaṃ vacanamabraviṃ.

“Having cleared my mind, and taking out the sandals, I placed them at his feet and spoke these words:

‘‘Abhirūha mahāvīra, sugatinda vināyaka;

Ito phalaṃ labhissāmi, so me attho samijjhatu.

“‘Step upon them, great hero, chief of Sugatas, leader; from this I shall obtain the fruit, may that purpose of mine succeed.’

‘‘Anomadassī bhagavā, lokajeṭṭho narāsabho;

Pānadhiṃ abhirūhitvā, idaṃ vacanamabravi.

“The Blessed One Anomadassī, the world’s foremost, the bull of men, having stepped on the sandals, spoke these words:

‘‘Yo pānadhiṃ me adāsi, pasanno sehi pāṇibhi;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

“‘He who gave me sandals, with a clear mind and his own hands; I will extol him, listen to me as I speak.

‘‘Buddhassa giramaññāya, sabbe devā samāgatā;

Udaggacittā sumanā, vedajātā katañjalī.

“‘Having understood the Buddha’s words, all the gods assembled; with uplifted and glad minds, filled with joy, with hands joined in homage.

‘‘Pānadhīnaṃ [Pg.384] padānena, sukhitoyaṃ bhavissati;

Pañcapaññāsakkhattuñca, devarajjaṃ karissati.

“‘By this gift of sandals, this one will be happy; and fifty-five times he will rule as king of the gods.

‘‘Sahassakkhattuṃ rājā ca, cakkavattī bhavissati;

Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

“‘A thousand times he will be a king, a wheel-turning monarch; his widespread regional kingship will be beyond counting.

‘‘Aparimeyye ito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘In an incalculable eon from now, born of the Okkāka clan, a Teacher named Gotama will be in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Sabbāsave pariññāya, nibbāyissatināsavo.

“‘He will be an heir to his Dhamma, a true-born son created by the Dhamma; having fully understood all the taints, he will attain Nibbāna without taints.

‘‘Devaloke manusse vā, nibbattissati puññavā;

Devayānapaṭibhāgaṃ, yānaṃ paṭilabhissati.

“‘This meritorious one will be reborn in the world of gods or among humans; he will obtain a vehicle comparable to that of the gods.

‘‘Pāsādā sivikā vayhaṃ, hatthino samalaṅkatā;

Rathā vājaññasaṃyuttā, sadā pātubhavanti me.

“‘Mansions, palanquins, and litters, well-adorned elephants, chariots yoked with thoroughbreds, always appear for me.

‘‘Agārā nikkhamantopi, rathena nikkhamiṃ ahaṃ;

Kesesu chijjamānesu, arahattamapāpuṇiṃ.

“‘Even when going forth from home, I went forth in a chariot; while my hair was being cut, I attained arahantship.

‘‘Lābhā mayhaṃ suladdhaṃ me, vāṇijjaṃ suppayojitaṃ;

Datvāna pānadhiṃ ekaṃ, pattomhi acalaṃ padaṃ.

“‘A gain for me, well-gained by me, my commerce well-applied; having given a single pair of sandals, I have attained the unshakable state.

‘‘Aparimeyye ito kappe, yaṃ pānadhimadāsahaṃ;

Duggatiṃ nābhijānāmi, pānadhissa idaṃ phalaṃ.

“‘In an incalculable eon ago, when I gave those sandals, I do not recall a bad rebirth. This is the fruit of those sandals.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“‘My defilements are burned up… the Buddha’s teaching has been fulfilled.’”

Chaḷabhiñño pana hutvā attano kaniṭṭhabhātikena nandakattherena heṭṭhā vuttanayena aññābyākaraṇe kate ‘‘idāni nandakopi arahā jāto, handa mayaṃ ubhopi satthu santikaṃ gantvā vusitabrahmacariyataṃ nivedessāmāti uppannaṃ parivitakkaṃ nandakattherassa kathento –

Having become one with the six higher knowledges, when his younger brother, the elder Nandaka, made his declaration of final knowledge in the way described above, the following reflection arose in him: “Now Nandaka too has become an arahant. Come, let us both go to the Teacher’s presence and announce that we have lived the holy life.” Relating this reflection to the elder Nandaka, he said:

175.

175.

‘‘Ehi nandaka gacchāma, upajjhāyassa santikaṃ;

Sīhanādaṃ nadissāma, buddhaseṭṭhassa sammukhā.

“Come, Nandaka, let us go to our preceptor’s presence; we shall roar the lion’s roar before the best of Buddhas.

176.

176.

‘‘Yāya [Pg.385] no anukampāya, amhe pabbājayī muni;

So no attho anuppatto, sabbasaṃyojanakkhayo’’ti. – gāthādvayaṃ abhāsi;

“‘The purpose for which the sage, out of compassion for us, ordained us—that purpose has been attained by us: the destruction of all fetters.’” – He spoke these two verses.

Tattha nandakāti ālapanaṃ. Ehīti tassa attano santikakaraṇaṃ. Gacchāmāti tena attanā ca ekajjhaṃ kātabbakiriyāvacanaṃ, upajjhāyassāti sammāsambuddhassa, sammāsambuddho hi samantacakkhunā buddhacakkhunā ca sattānaṃ āsayānusayacaritādīnaṃ yathābhūtavilokanena sadevakassa lokassa vajjāvajjaṃ upanijjhāyatīti visesato upajjhāyoti vattabbataṃ arahati. Yadatthaṃ gamanaṃ, taṃ dassetuṃ ‘‘sīhanādaṃ nadissāma, buddhaseṭṭhassa sammukhā’’ti āha. Yathābhuccaguṇābhibyāhāratāya abhītanādabhāvato sīhanādaṃ buddhassa sammāsambuddhassa tato eva sabbasattuttamatāya seṭṭhassa, buddhānaṃ vā sāvakabuddhādīnaṃ seṭṭhassa sammukhā purato nadissāmāti attho.

Here, 'Nandaka' is an address. 'Come' is drawing him into one's own presence. 'We shall go' is a statement of action to be done together by oneself and him. 'To the Preceptor' refers to the Perfectly Self-Enlightened One. For the Perfectly Self-Enlightened One, with the all-seeing eye and the Buddha-eye, truly observes the inclinations, latent tendencies, and behaviors of beings as they really are, thus examining the faults and virtues of the world, including its gods. Therefore, He is especially worthy of being called the Preceptor. To indicate the purpose of going, he said, 'We shall roar the lion's roar in the presence of the Supreme Buddha.' Because it is a fearless roar due to the declaration of qualities as they truly are, it is called the lion’s roar. In the presence of the Supreme Buddha—supreme among all beings due to His very enlightenment—or in the presence of the foremost among Buddhas, such as Paccekabuddhas and disciple-Buddhas, we shall roar. This is the meaning.

Yathā pana sīhanādaṃ naditukāmo, taṃ dassento ‘‘yāyā’’ti gāthamāha. Tattha yāyāti yadatthaṃ, yāya yadatthānuppattiyāti attho. Noti amhākaṃ. Anukampāyāti anuggaṇhanena amhe dvepi pabbājayi pabbājesi. Munīti bhagavā. So no attho anuppattoti so attho sabbesaṃ saṃyojanānaṃ khayabhūtaṃ arahattaphalaṃ no amhehi anuppatto, adhigatoti attho.

Now, demonstrating this, as one wishing to roar the lion's roar, he spoke the verse beginning 'Yāyā.' Here, 'Yāyā' means 'for what purpose,' or 'for the attainment of what purpose.' 'No' means 'for us.' 'Out of compassion' means that out of favor he made both of us go forth, he ordained us. 'The Sage' means the Blessed One. 'That goal has been attained by us' means that goal, the fruit of arahantship, which is the destruction of all fetters, has been attained by us, realized—this is the meaning.

Bharatattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Bharata is concluded.

9. Bhāradvājattheragāthāvaṇṇanā

9. Commentary on the Verses of the Elder Bhāradvāja

Nadanti evaṃ sappaññāti āyasmato bhāradvājattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito ekatiṃse kappe kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ sumanaṃ nāma paccekabuddhaṃ piṇḍāya carantaṃ disvā pasannamānaso [Pg.386] paripakkaṃ vallikāraphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe brāhmaṇakule nibbattitvā gottanāmena bhāradvājotveva paññāyittha. So vayappatto gharāvāsaṃ vasanto ekaputtaṃ labhi. Tassa ‘‘kaṇhadinno’’ti nāmaṃ akāsi. Tassa viññutaṃ pattakāle ‘‘tāta, asukassa nāma ācariyassa santike sippaṃ sikkhitvā ehī’’ti taṃ takkasilaṃ pesesi. So gacchanto antarāmagge satthu sāvakaṃ aññataraṃ mahātheraṃ kalyāṇamittaṃ labhitvā tassa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā katapubbakicco vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.48.66-70) –

'Thus do the wise proclaim'—this is the verse of the Venerable Elder Bhāradvāja. What is its origin? This elder too had made his resolve in the presence of previous Buddhas, accumulating merits in various existences. In the thirty-first aeon from now, he was born into a good family. Having come of age, one day he saw the Paccekabuddha named Sumana wandering for alms. With a joyful mind, he offered him a fully ripened vallikāra fruit. Through that meritorious deed, he wandered among gods and humans until, at the arising of this Buddha, he was reborn in a brahmin family in Rājagaha. He became known by the clan name Bhāradvāja. When he came of age and while living the household life, he obtained a single son. He named him 'Kaṇhadinna.' When his son came of age, he said, 'Dear son, go and learn a craft from such-and-such a teacher, then return.' Thus, he sent him to Takkasilā. On the way, his son met a great elder, a disciple of the Teacher and a noble friend. Hearing the Dhamma from him, he gained faith, went forth, and fulfilled his preliminary duties. Applying himself to insight meditation, he soon attained arahantship. Thus, it is said in the Apadāna (Apa. Thera 2.48.66-70):

‘‘Sumano nāma sambuddho, takkarāyaṃ vasī tadā;

Vallikāraphalaṃ gayha, sayambhussa adāsahaṃ.

“The Sambuddha named Sumana dwelt in Takkara at that time; taking a vallikāra fruit, I gave it to the Self-Become One.

‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Thirty-one aeons ago, when I gave that fruit, I have not known a bad destination; this is the fruit of that fruit-offering.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha's teaching has been fulfilled.”

Athassa pitā bhāradvājo veḷuvane viharantaṃ bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā pabbajitvā nacirasseva arahattaṃ sacchākāsi. Atha putto satthāraṃ vandituṃ rājagahaṃ āgato satthu santike nisinnaṃ pitaraṃ disvā tuṭṭhacitto ‘‘pitāpi kho me pabbajito, kiṃ nu kho tena pabbajjākiccaṃ matthakaṃ pāpita’’nti vīmaṃsanto khīṇāsavabhāvaṃ ñatvā taṃ sīhanādaṃ nadāpetukāmo, ‘‘sādhu, kho tumhehi kataṃ pabbajantehi, pabbajjākiccaṃ pana matthakaṃ pāpita’’nti pucchi. Bhāradvājo puttassa adhigamaṃ dīpento –

Then his father, Bhāradvāja, approached the Blessed One dwelling in the Bamboo Grove, heard the Dhamma, went forth, and soon actualized arahantship. Then his son came to Rājagaha to pay homage to the Teacher. Seeing his father seated near the Teacher, he was delighted and thought, 'My father too has gone forth. Has he brought the purpose of going forth to completion?' Investigating thus, and knowing his father’s state of having destroyed the taints, he wished to make him roar the lion’s roar, and asked, 'It is good indeed that you have gone forth, but has the purpose of going forth been brought to its culmination?' Bhāradvāja, revealing his own attainment to his son, said:

177.

177.

‘‘Nadanti evaṃ sappaññā, sīhāva girigabbhare;

Vīrā vijitasaṅgāmā, jetvā māraṃ savāhanaṃ.

“Thus roar the wise, like lions in mountain caves, heroes victorious in battle, having conquered Māra with his mount.

178.

178.

‘‘Satthā ca pariciṇṇo me, dhammo saṅgho ca pūjito;

Ahañca vitto sumano, puttaṃ disvā anāsava’’nti. – gāthādvayaṃ abhāsi;

“The Teacher has been attended to by me, the Dhamma and the Sangha have been honored; and I am delighted and glad, seeing my son taintless.” — He spoke these two verses.

Tattha [Pg.387] nadantīti yathābhuccaguṇābhibyāhāravasena abhītanādaṃ nadanti gajjanti. Evanti idāni vattabbākāradassanaṃ. Sappaññāti aggamaggapaññādhigamena sabbapaññādhigamena sabbapaññāvepullappattā. Vīrāti catubbidhasammappadhānavīriyasampannatāya vīrā, tato eva anavasesasaṃkilesapakkhanimmathanena savāhanaṃ kilesamāraṃ abhisaṅkhāramāraṃ devaputtamārañca jetvā sabbaso vijitasaṅgāmā nadanti sappaññāti sambandho.

There, 'they roar' means they roar and thunder a fearless roar by way of proclaiming qualities as they truly are. 'Thus' indicates the manner of what is to be stated now. 'The wise' means those who have attained the full development of all wisdom by acquiring the wisdom of the highest path. 'Heroes' means they are heroes, endowed with the four kinds of right effort. Therefore, having utterly crushed the entire faction of defilements, having conquered the defilement-Māra with its mount, the Māra of formations, and the Māra of the devas, they are completely victorious in battle. Thus, 'the wise roar' is the connection.

Evaṃ vijetabbavijayena sīhanādaṃ dassetvā idāni ārādhetabbasamārādhanena icchitabbasiddhiyā ca taṃ dassetuṃ, ‘‘satthā ca pariciṇṇo me’’ti dutiyaṃ gāthamāha. Tattha satthā ca pariciṇṇo meti mama satthā sammāsambuddho yathānusiṭṭhaṃ ovādānusāsanīkaraṇena mayā pariciṇṇo upāsito, na dhammādhikaraṇaṃ visositoti adhippāyo. Dhammo saṅgho ca pūjitoti navavidhopi lokuttaradhammo, yathāpaṭipattiyāgatamaggānuppattiyā sīladiṭṭhisāmaññagamanena ariyasaṅgho ca mayā pūjito mānito. Ahañca vitto sumano, puttaṃ disvā anāsavanti mama puttaṃ anāsavaṃ sabbaso khīṇāsavaṃ disvā dassanahetu ahampi vitto nirāmisāya pītiyā tuṭṭho, tatoyeva nirāmisena somanassena sumano jātoti attho.

Having thus shown the lion's roar by means of the victory that should be won, he now spoke the second verse, 'The Teacher has been attended to by me,' in order to show it by means of the accomplishment that should be achieved and the success that should be desired. Here, 'The Teacher has been attended to by me' means that my Teacher, the Perfectly Self-Enlightened One, has been attended to and served by me by carrying out his advice and instruction, with the intention that the matter of the Dhamma should not be neglected. 'The Dhamma and the Sangha have been honored' means that the ninefold supramundane Dhamma, and the Noble Sangha—through arriving at commonality in virtue and views by attaining the path that comes from right practice—have been honored and revered by me. 'And I am delighted and glad, seeing my son taintless' means that because of seeing my son taintless, entirely free from taints, I too am delighted, pleased with non-sensual joy, and from that very non-sensual happiness, I have become glad.

Bhāradvājattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Bhāradvāja is concluded.

10. Kaṇhadinnattheragāthāvaṇṇanā

10. Commentary on the Verses of the Elder Kaṇhadinna

Upāsitā sappurisāti āyasmato kaṇhadinnattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito catunavute kappe kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ sobhitaṃ nāma paccekabuddhaṃ disvā pasannacitto punnāgapupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe brāhmaṇakule nibbattitvā kaṇhadinnoti laddhanāmo vayappatto upanissayasampattiyā codiyamāno dhammasenāpatiṃ upasaṅkamitvā [Pg.388] dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.48.61-65) –

'Good people have been attended to'—this is the verse of the Venerable Elder Kaṇhadinna. What is its origin? He too, having made his resolve under former Buddhas and accumulating merits in various existences, was reborn in a good family ninety-four aeons ago. Reaching maturity, one day he saw a Paccekabuddha named Sobhita and, with a serene mind, made an offering with punnāga flowers. Through that meritorious act, wandering among gods and humans, he was reborn in a brahmin family in Rājagaha at the arising of this Buddha, and was named Kaṇhadinna. Coming of age, urged by his supportive conditions, he approached the General of the Dhamma, heard the Dhamma, gained faith, went forth, developed insight, and attained arahantship. Thus it is said in the Apadāna (Apa. Thera 2.48.61-65):

‘‘Sobhito nāma sambuddho, cittakūṭe vasī tadā;

Gahetvā giripunnāgaṃ, sayambhuṃ abhipūjayiṃ.

“The Sambuddha named Sobhita dwelt on Cittakūṭa at that time; taking a mountain punnāga flower, I worshipped the Self-Become One.

‘‘Catunnavutito kappe, yaṃ buddhamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-four aeons ago, when I worshipped the Buddha, I do not recall any bad rebirth—this is the fruit of that Buddha-worship.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha's teaching has been fulfilled.”

Arahattaṃ pana patvā aññaṃ byākaronto –

Having attained arahantship, he then declared his final knowledge:

179.

179.

‘‘Upāsitā sappurisā, sutā dhammā abhiṇhaso;

Sutvāna paṭipajjissaṃ, añjasaṃ amatogadhaṃ.

“Good people have been attended to, the Dhamma has been frequently heard; having heard, I shall practice the straight path that leads to the deathless.

180.

180.

‘‘Bhavarāgahatassa me sato, bhavarāgo puna me na vijjati;

Na cāhu na ca me bhavissati, na ca me etarahi vijjatī’’ti. –

“For me, who was afflicted by craving for existence, that craving for existence is no longer found; it was not, nor will it be, nor is it present in me now.”

Gāthādvayaṃ abhāsi.

He spoke these two verses.

Tattha upāsitāti paricaritā paṭipattipayirupāsanāya payirupāsitā. Sappurisāti santehi sīlādiguṇehi samannāgatā purisā, ariyapuggalā sāriputtattherādayo. Etena purimacakkadvayasampattimattano dasseti. Na hi patirūpadesavāsena vinā sappurisūpanissayo sambhavati. Sutā dhammāti saccapaṭiccasamuppādādipaṭisaṃyuttadhammā sotadvārānusārena upadhāritā. Etena attano bāhusaccaṃ dassento pacchimacakkadvayasampattiṃ dasseti. Abhiṇhasoti bahuso na kālena kālaṃ. Idañca padaṃ ‘‘upāsitā sappurisā’’ti etthāpi yojetabbaṃ. Sutvāna paṭipajjissaṃ, añjasaṃ amatogadhanti te dhamme sutvā tattha vuttarūpārūpadhamme salakkhaṇādito pariggahetvā anukkamena vipassanaṃ vaḍḍhetvā amatogadhaṃ nibbānapatiṭṭhaṃ taṃsampāpakaṃ añjasaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ paṭipajjiṃ pāpuṇiṃ.

Here, upāsitā means served, attended upon, closely associated with through practice. Sappurisā refers to virtuous men endowed with qualities such as morality, noble individuals like the Elder Sāriputta and others. By this, he indicates his own possession of the first two wheels of progress. For without residing in a suitable place, association with the virtuous is not possible. Sutā dhammā refers to the teachings connected with the truths, dependent origination, and so on, grasped through the ear-door. By this, in showing his extensive learning, he indicates his possession of the latter two wheels of progress. Abhiṇhaso means repeatedly, not just from time to time. This phrase should also be connected with upāsitā sappurisā. Sutvāna paṭipajjissaṃ, añjasaṃ amatogadhan means: having heard those teachings, having comprehended the phenomena of form and formlessness described therein according to their characteristics, and having developed insight step by step, I practiced and attained the direct Noble Eightfold Path which leads to the deathless, the foundation of Nibbāna.

Bhavarāgahatassa [Pg.389] me satoti bhavarāgena bhavataṇhāya anādimati saṃsāre hatassa upaddutassa mama sato samānassa, aggamaggena vā hatabhavarāgassa. Bhavarāgo puna me na vijjatīti tato eva puna idāni bhavarāgo me natthi. Na cāhu na me bhavissati, na ca me etarahi vijjatīti yadipi pubbe puthujjanakāle sekkhakāle ca me bhavarāgo ahosi, aggamaggappattito pana paṭṭhāya na cāhu na ca ahosi, āyatimpi na me bhavissati, etarahi adhunāpi na ca me vijjati na ca upalabbhati, pahīnoti attho. Bhavarāgavacaneneva cettha tadekaṭṭhatāya mānādīnampi abhāvo vuttoti sabbaso parikkhīṇabhavasaṃyojanataṃ dasseti.

Bhavarāgahatassa me sato means: of me, who was afflicted and harassed by craving for existence—by craving for becoming—in beginningless saṃsāra; or of me, whose craving for existence has been destroyed by the supreme path. Bhavarāgo puna me na vijjatī means: for that very reason, craving for becoming is no longer present in me now. Na cāhu na ca me bhavissati, na ca me etarahi vijjatī means: although in the past, during my time as a worldling and as a learner, craving for existence was present in me, from the attainment of the supreme path onwards it was not, nor will it be for me in the future, nor is it found or present in me now—the meaning is, it has been abandoned. By the mention of ‘craving for existence,’ the absence of conceit and other defilements is also stated here, due to their having one and the same basis, thus showing the complete destruction of the fetters of existence.

Kaṇhadinnattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Kaṇhadinna is concluded.

Tatiyavaggavaṇṇanā niṭṭhitā.

The commentary on the third chapter is concluded.

4. Catutthavaggo

4. The Fourth Chapter

1. Migasirattheragāthāvaṇṇanā

1. Commentary on the Verses of the Elder Migasira

Yato ahaṃ pabbajitoti āyasmato migasirattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto kassapassa bhagavato kāle brāhmaṇakule nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannacitto kusaṭṭhakaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe brāhmaṇakule paṭisandhiṃ gahetvā migasiranakkhattena jātattā migasiroti laddhanāmo vayappatto brāhmaṇānaṃ vijjāsippesu nipphattiṃ gato chavasīsamantaṃ nāma sikkhi, yaṃ parijappetvā tivassamatthake matānampi sīsaṃ nakhena ākoṭetvā ‘‘ayaṃ satto asukaṭṭhāne nibbatto’’ti jānāti.

“Since I went forth…”: these are the verses of the Venerable Migasira. What is their origin? This one, too, having made his aspiration under previous Buddhas and accumulating merit in various existences, was born into a brahmin family during the time of the Blessed One Kassapa. Having attained understanding, one day he saw the Teacher and, with a confident mind, offered a handful of kusa grass. By that meritorious deed, wandering among devas and humans, during this Buddha-era he took rebirth in a brahmin family in the Kosala country. As he was born under the Migasira constellation, he was given the name Migasira. Having reached maturity, he became accomplished in the knowledge and arts of the brahmins and learned a spell called the Chavasīsamanta. By reciting it, he could strike the head of a dead person with his fingernail, even one dead for three years, and know, “This being was reborn in such-and-such a place.”

So gharāvāsaṃ anicchanto paribbājakapabbajjaṃ pabbajitvā taṃ vijjaṃ nissāya lokena sakkato garukato lābhī hutvā vicaranto sāvatthiṃ upagato [Pg.390] satthu santikaṃ gantvā attano ānubhāvaṃ pakāsento – ‘‘ahaṃ, bho gotama, matānaṃ nibbattaṭṭhānaṃ jānāmī’’ti vatvā, ‘‘kathaṃ pana tvaṃ jānāsī’’ti vutte, ‘‘chavasīsāni āharāpetvā mantaṃ parijappetvā nakhena sīsaṃ ākoṭento nirayādikaṃ tehi tehi nibbattaṭṭhānaṃ jānāmī’’ti kathesi. Athassa bhagavā parinibbutassa bhikkhuno sīsakapālaṃ āharāpetvā, ‘‘kathehi tāva tassa gatiṃ, yassidaṃ sīsakapāla’’nti āha. So taṃ kapālaṃ mantaṃ parijappetvā nakhena ākoṭetvā neva antaṃ na koṭiṃ passati. Atha satthārā, ‘‘na sakkosi paribbājakā’’ti vutte, ‘‘upaparikkhissāmi tāvā’’ti vatvā punappunaṃ parivattentopi na passateva. Bāhirakamantena hi khīṇāsavassa gatiṃ kathaṃ jānissati, athassa matthakato kacchehi ca sedo mucci. So lajjitvā tuṇhībhūto aṭṭhāsi. Satthā ‘‘kilamasi paribbājakā’’ti āha. So ‘‘āma, kilamāmi, na imassa gatiṃ jānāmi, tumhe pana jānāthā’’ti. ‘‘Ahaṃ etaṃ jānāmi, ito uttaritarampi jānāmī’’ti vatvā ‘‘nibbānaṃ gato so’’ti āha. Paribbājako ‘‘imaṃ vijjaṃ mayhaṃ dethā’’ti āha. ‘‘Tena hi pabbajā’’ti vatvā taṃ pabbājetvā paṭhamaṃ samathakammaṭṭhāne niyojetvā jhānābhiññāsu patiṭṭhitassa vipassanāya kammaṃ upadisi. So vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.48.56-60) –

Not desiring the household life, he went forth into the homeless life of a wanderer. Relying on that knowledge, he was honored, respected, and esteemed by the world, and he became a recipient of gains. While wandering, he came to Sāvatthī and approached the Teacher. Displaying his own power, he said, “Venerable Gotama, I know the places of rebirth of the dead.” When asked, “But how do you know?” he explained, “Having skulls brought, reciting a spell, and tapping the skull with my fingernail, I know their various places of rebirth, such as in hell.” Then the Blessed One had the skull of a bhikkhu who had attained final Nibbāna brought and said, “Then tell me the destination of the one to whom this skull belongs.” The wanderer recited his spell over that skull and tapped it with his fingernail, but he could perceive neither its beginning nor its end. When the Teacher said, “You cannot, wanderer,” he replied, “I will examine it further,” but even after turning it over again and again, he still saw nothing. For how could he know the destination of one whose taints were destroyed by means of an external spell? Then sweat poured from his head and from his armpits. Ashamed, he stood in silence. The Teacher asked, “Are you weary, wanderer?” He replied, “Yes, I am weary. I do not know this one’s destination, but do you know?” The Teacher said, “I know this, and I know even beyond this,” and he declared, “He has gone to Nibbāna.” The wanderer said, “Give this knowledge to me.” The Teacher replied, “In that case, go forth.” Having ordained him, he first engaged him in a meditation subject for serenity. Once he was established in the jhānas and the higher knowledges, the Teacher instructed him in the practice of insight. Practicing insight, he soon attained arahantship. Thus it is said in the Apadāna:

‘‘Kassapassa bhagavato, brāhmaṇassa vusīmato;

Pasannacitto sumano, kusaṭṭhakamadāsahaṃ.

“To the Blessed One Kassapa, the brahmin who has lived the holy life; with a confident and joyful mind, I gave a handful of kusa grass.

‘‘Imasmiṃyeva kappasmiṃ, kusaṭṭhakamadāsahaṃ;

Duggatiṃ nābhijānāmi, kusaṭṭhakassidaṃ phalaṃ.

“In this very eon, I gave a handful of kusa grass; I know of no bad destination since. This is the fruit of that handful of kusa grass.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā aññaṃ byākaronto –

Then, having attained arahantship, he declared his final knowledge:

181.

181.

‘‘Yato ahaṃ pabbajito, sammāsambuddhasāsane;

Vimuccamāno uggacchiṃ, kāmadhātuṃ upaccagaṃ.

“Since I went forth in the Dispensation of the Perfectly Enlightened Buddha, becoming liberated, I ascended; I transcended the sense-sphere realm.

182.

182.

‘‘Brahmuno [Pg.391] pekkhamānassa, tato cittaṃ vimucci me;

Akuppā me vimuttīti, sabbasaṃyojanakkhayā’’ti. – gāthādvayaṃ abhāsi;

“While the supreme Brahmā was looking on, my mind was then liberated. My liberation is unshakeable, through the destruction of all fetters.” — He spoke these two verses.

Tattha yato ahaṃ pabbajito, sammāsambuddhasāsaneti yato pabhuti ahaṃ pabbajito buddhassa bhagavato sāsane, pabbajitakālato paṭṭhāya. Vimuccamāno uggacchinti saṃkilesapakkhato paṭhamaṃ tāva samathavipassanāhi vimuccamāno vodānadhammasavanena uṭṭhahiṃ. Evaṃ uggacchanto kāmadhātuṃ upaccagaṃ anāgāmimaggena accantameva kāmadhātuṃ atikkamiṃ.

Here, Yato ahaṃ pabbajito, sammāsambuddhasāsane means: from the time I went forth in the Dispensation of the Blessed One, the Buddha; that is, from the time of my going forth. Vimuccamāno uggacchiṃ means: being liberated, I ascended—first, being liberated from the side of the defilements by serenity and insight, I was uplifted by hearing the purifying Dhamma. Thus ascending, kāmadhātuṃ upaccagaṃ means: I completely transcended the sense-sphere realm by means of the path of the non-returner.

Brahmuno pekkhamānassa, tato cittaṃ vimucci meti sadevakassa lokassa aggabhūtattā seṭṭhaṭṭhena brahmuno buddhassa bhagavato mahākaruṇāyogena ‘‘ayaṃ kulaputto mama sāsane pabbajitvā kathaṃ nu kho paṭipajjatī’’ti pekkhantassa tato anāgāmimaggādhigamato pacchā aggamaggādhigamena mama cittaṃ sabbasaṃkilesato accantameva mucci. Akuppā me vimuttīti, sabbasaṃyojanakkhayāti tathāvimuttacittattā eva sabbesaṃ saṃyojanānaṃ khayā parikkhayā iti evaṃ akuppā me vimuttīti aññaṃ byākāsi.

Brahmuno pekkhamānassa, tato cittaṃ vimucci me means: while Brahmā—that is, the Blessed One, the Buddha, who is Brahmā in the sense of being the best, as he is foremost in the world with its gods—was looking on, and who, out of great compassion, was watching and thinking, “This clansman has gone forth in my dispensation; how will he practice?”—then, after attaining the path of the non-returner, my mind was completely liberated from all defilements through the attainment of the highest path. Akuppā me vimuttīti, sabbasaṃyojanakkhayā means: ‘My liberation is unshakeable, through the destruction of all fetters.’ Because his mind was thus liberated, with the destruction and complete exhaustion of all fetters, he thus declared his final knowledge: “My liberation is unshakeable.”

Migasirattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Migasira is concluded.

2. Sivakattheragāthāvaṇṇanā

2. Commentary on the Verses of the Elder Sivaka

Aniccāni gahakānīti āyasmato sivakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ bhagavantaṃ piṇḍāya carantaṃ passitvā pasannamānaso pattaṃ ādāya kummāsassa pūretvā adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe brāhmaṇakule nibbatti, sivakotissa nāmaṃ ahosi. So vayappatto vijjāsippesu nipphattiṃ [Pg.392] gato nekkhammajjhāsayatāya kāme pahāya paribbājakapabbajjaṃ pabbajitvā vicaranto satthāraṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.56.117-121) –

‘Impermanent are houses’ is the verse of the Venerable Elder Sivaka. What is his origin? He too, having made his aspiration in the presence of previous Buddhas and accumulating merit in various existences, was reborn in a family home during the time of the Blessed One Vipassī. Having reached maturity, one day he saw the Blessed One walking for alms and, with a confident mind, took his bowl, filled it with sour gruel, and gave it. By that meritorious deed, he wandered among gods and humans until, in this Buddha’s dispensation, he was reborn in a brahmin family in Rājagaha, and his name was Sivaka. Having come of age and attained proficiency in the arts and sciences, with an inclination for renunciation, he abandoned sensual pleasures and went forth as a wandering ascetic. While wandering, he approached the Teacher, heard the Dhamma, and gained faith. After going forth and practicing insight, he soon attained arahantship. Thus it is said in the Apadāna (Apa. Thera 2.56.117–121)—

‘‘Esanāya carantassa, vipassissa mahesino;

Rittakaṃ pattaṃ disvāna, kummāsaṃ pūrayiṃ ahaṃ.

“While the great sage Vipassī was wandering in search of alms, I saw his empty bowl and filled it with sour gruel.”

‘‘Ekanavutito kappe, yaṃ bhikkhamadadiṃ tadā;

Duggatiṃ nābhijānāmi, kummāsassa idaṃ phalaṃ.

“In the ninety-first aeon from now, for the alms I gave then, I have known no bad destination; this is the fruit of the sour gruel.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā aññaṃ byākaronto –

Having attained arahantship, he then made this declaration—

183.

183.

‘‘Aniccāni gahakāni, tattha tattha punappunaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

“Impermanent are houses, here and there again and again; seeking the house-builder, painful is birth again and again.”

184.

184.

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, thūṇikā ca vidālitā;

Vimariyādikataṃ cittaṃ, idheva vidhamissatī’’ti. – gāthādvayaṃ abhāsi;

“House-builder, you are seen; you will not build a house again. All your rafters are broken, your pillar is shattered. My mind has been made boundless; it will be utterly extinguished right here.” Thus he uttered these two verses.

Tattha aniccāni gahakāni, tattha tattha punappunanti tasmiṃ tasmiṃ bhave punappunaṃ nibbattamānāni gahakāni attabhāvagehāni na nibbāni anavaṭṭhitāni ittarāni parittakālāni. Gahakāraṃ gavesantoti imassa attabhāvagehassa kārakaṃ taṇhāvaḍḍhakiṃ pariyesanto ettakaṃ kālaṃ anuvicarinti adhippāyo. Dukkhā jāti punappunanti idaṃ gahakārakagavesanassa kāraṇavacanaṃ. Yasmā jarābyādhimaraṇamissatāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati, tasmā taṃ gavesanto vicarinti attho.

Therein, “impermanent are houses, here and there again and again” means that the houses—the dwellings of individual existence—that are repeatedly produced in this and that state of being, are not permanent, are unstable, transient, and short-lived. “Seeking the house-builder” means: “I have been wandering for so long searching for the maker of this dwelling of individual existence, the craving-carpenter”—this is the intention. “Painful is birth again and again” is a statement of the reason for seeking the house-builder. The meaning is: because birth, being mixed with aging, sickness, and death, is painful to undergo again and again, and it does not cease as long as that house-builder is unseen, therefore I wander seeking him.

Gahakāraka [Pg.393] diṭṭhosīti idāni pana yena so sakkā daṭṭhuṃ, tena ariyamaggañāṇacakkhunā gahakāraka diṭṭho asi. Puna gehanti puna imasmiṃ saṃsāravaṭṭe attabhāvasaṅkhātaṃ mama gehaṃ na kāhasi na karissasi. Sabbā te phāsukā bhaggāti tava sabbā anavasesakilesaphāsukā mayā bhaggā. Thūṇikā ca vidālitāti idāni tayā kātabbassa attabhāvagehassa avijjāsaṅkhātā kaṇṇikā ca bhinnā. Vimariyādikataṃ cittanti mama cittaṃ vigatantaṃ kataṃ, āyatiṃ anuppattidhammataṃ āpāditaṃ. Tato eva idheva vidhamissati imasmiṃyeva bhave viddhaṃsissati, carimakacittanirodhena nirujjhissatīti attho.

“House-builder, you are seen!” means: now, by that with which it is possible to see, by the eye of the knowledge of the noble path, you, house-builder, are seen. “You will not build a house again” means: you will not again make for me a house, that is, an individual existence, in this round of saṃsāra. “All your rafters are broken” means: all your defilement-rafters have been broken by me, without remainder. “And the pillar is shattered” means: now the peak of the roof, that is, ignorance, for the house of individual existence that was to be built by you, has been shattered. “My mind has been made boundless” means: my mind has been made without limit; it has been brought to a state of non-arising in the future. For that very reason, “it will be utterly extinguished right here” means: it will be extinguished in this very existence; it will cease with the cessation of the final consciousness—this is the meaning.

Sivakattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of Elder Sivaka is concluded.

3. Upavāṇattheragāthāvaṇṇanā

3. Commentary on the Verses of Elder Upavāṇa

Arahaṃ sugatoti āyasmato upavāṇattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle daliddakule nibbattitvā viññutaṃ patto bhagavati parinibbute tassa dhātuṃ gahetvā manussadevanāgagaruḷakumbhaṇḍayakkhagandhabbehi sattaratanamaye sattayojanike thūpe kate tattha sudhotaṃ attano uttarāsaṅgaṃ veḷagge ābandhitvā dhajaṃ katvā pūjaṃ akāsi. Taṃ gahetvā abhisammatako nāma yakkhasenāpati devehi cetiyapūjārakkhaṇatthaṃ ṭhapito adissamānakāyo ākāse dhārento cetiyaṃ tikkhattuṃ padakkhiṇaṃ akāsi. So taṃ disvā bhiyyosomattāya pasannamānaso ahosi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā upavāṇoti laddhanāmo vayappatto jetavanapaṭiggahaṇe buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto arahattaṃ patvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.56.122-178) –

‘The Arahant, the Well-gone’ is the verse of the Venerable Elder Upavāṇa. What is his origin? It is said that in the time of the Blessed One Padumuttara, he was born into a poor family. Having attained understanding, after the Blessed One’s final Nibbāna, he took a relic. When a stūpa seven yojanas high and made of the seven kinds of jewels was built by humans, gods, nāgas, garuḍas, kumbhaṇḍas, yakkhas, and gandhabbas, he washed his upper robe, tied it to the tip of a bamboo pole to make a flag, and made an offering. A yakkha general named Abhisammataka, appointed by the gods to guard the shrine, took that flag and, becoming invisible, held it in the sky and circumambulated the shrine three times. Seeing this, his mind became even more confident and joyful. Through that meritorious deed, he wandered among gods and humans until, in this Buddha’s dispensation, he was born into a brahmin family in Sāvatthī. Named Upavāṇa, he came of age and, witnessing the Buddha’s power at the dedication of Jetavana, gained faith. He went forth, practiced insight, attained arahantship, and became endowed with the six higher knowledges. Thus it is said in the Apadāna (Apa. Thera 2.56.122–178)—

‘‘Padumuttaro nāma jino, sabbadhammāna pāragū;

Jalitvā aggikkhandhova, sambuddho parinibbuto.

“The Conqueror named Padumuttara, who had gone to the far shore of all things, having blazed like a mass of fire, the Fully Awakened One passed into final Nibbāna.”

‘‘Mahājanā [Pg.394] samāgamma, pūjayitvā tathāgataṃ;

Cittaṃ katvāna sugataṃ, sarīraṃ abhiropayuṃ.

“A great crowd of people gathered and, having honored the Tathāgata, they built a pyre for the Sugata and placed his body upon it.”

‘‘Sarīrakiccaṃ katvāna, dhātuṃ tattha samānayuṃ;

Sadevamanussā sabbe, buddhathūpaṃ akaṃsu te.

“Having performed the funeral rites, they gathered the relics there; all of them, gods and humans together, built a stūpa for the Buddha.”

‘‘Paṭhamā kañcanamayā, dutiyā ca maṇimayā;

Tatiyā rūpiyamayā, catutthī phalikāmayā.

“The first was made of gold, the second of jewels, the third of silver, and the fourth of crystal.”

‘‘Tattha pañcamikā ceva, lohitaṅkamayā ahu;

Chaṭṭhā masāragallassa, sabbaṃ ratanamayūpari.

“There, the fifth was made of ruby, and the sixth of masāragalla; the entire upper part was made of jewels.”

‘‘Jaṅghā maṇimayā āsi, vedikā ratanāmayā;

Sabbasoṇṇamayo thūpo, uddhaṃ yojanamuggato.

“The drum was made of jewels, the railing of precious gems; the entire stūpa was made of gold, rising a yojana in height.”

‘‘Devā tattha samāgantvā, ekato mantayuṃ tadā;

Mayampi thūpaṃ kassāma, lokanāthassa tādino.

“The gods gathered there and then consulted together: ‘We too shall build a stūpa for the World-Protector, the steadfast one.’”

‘‘Dhātu āveṇikā natthi, sarīraṃ ekapiṇḍitaṃ;

Imamhi buddhathūpamhi, kassāma kañcukaṃ mayaṃ.

“‘There are no separate relics, as the body is a single mass; on this very stūpa of the Buddha, we shall make a casing.’”

‘‘Devā sattahi ratnehi, aññaṃ vaḍḍhesuṃ yojanaṃ;

Thūpo dviyojanubbedho, timiraṃ byapahanti so.

“The gods extended it by another yojana with seven jewels; the stūpa, two yojanas in height, dispels the darkness.”

‘‘Nāgā tattha samāgantvā, ekato mantayuṃ tadā;

Manussā ceva devā ca, buddhathūpaṃ akaṃsu te.

“Nāgas gathered there and then consulted together: ‘Humans and gods have built a stūpa for the Buddha.’”

‘‘Mā no pamattā assumha, appamattā sadevakā;

Mayampi thūpaṃ kassāma, lokanāthassa tādino.

“‘Let us not be heedless; let us be diligent as the gods were. We too shall build a stūpa for the World-Protector, the steadfast one.’”

‘‘Indanīlaṃ mahānīlaṃ, atho jotirasaṃ maṇiṃ;

Ekato sannipātetvā, buddhathūpaṃ achādayuṃ.

“Gathering together indanīla, mahānīla, and also the jotirasa jewel, they covered the Buddha’s stūpa.”

‘‘Sabbaṃ maṇimayaṃ āsi, yāvatā buddhacetiyaṃ;

Tiyojanasamubbedhaṃ, ālokakaraṇaṃ tadā.

“The entire Buddha-shrine was made of jewels; three yojanas in height, it was a source of light at that time.”

‘‘Garuḷā ca samāgantvā, ekato mantayuṃ tadā;

Manussā devanāgā ca, buddhapūjaṃ akaṃsu te.

“Garuḷas too gathered and consulted together then: ‘Humans, devas, and nāgas have made offerings to the Buddha.’”

‘‘Mā [Pg.395] no pamattā assumha, appamattā sadevakā;

Mayampi thūpaṃ kassāma, lokanāthassa tādino.

“‘Let us not be heedless; let us be diligent as the gods were. We too shall build a stūpa for the World-Protector, the steadfast one.’”

‘‘Sabbaṃ maṇimayaṃ thūpaṃ, akaruṃ te ca kañcukaṃ;

Yojanaṃ tepi vaḍḍhesuṃ, āyataṃ buddhacetiyaṃ.

“They too made a casing for the stūpa, entirely of jewels; they extended the long Buddha-shrine by another yojana.”

‘‘Catuyojanamubbedho, buddhathūpo virocati;

Obhāseti disā sabbā, sataraṃsīva uggato.

“Four yojanas in height, the Buddha’s stūpa gleams; it illuminates all directions, like the rising sun with its rays.”

‘‘Kumbhaṇḍā ca samāgantvā, ekato mantayuṃ tadā;

Manussā ceva devā ca, nāgā ca garuḷā tathā.

“Kumbhaṇḍas too gathered and consulted together then: ‘Humans and gods, and nāgas and garuḷas likewise…’”

‘‘Paccekaṃ buddhaseṭṭhassa, akaṃsu thūpamuttamaṃ;

Mā no pamattā assumha, appamattā sadevakā.

“‘…they have each built an excellent stūpa for the supreme Buddha. Let us not be heedless; let us be diligent as the gods were.’”

‘‘Mayampi thūpaṃ kassāma, lokanāthassa tādino;

Ratanehi chādessāma, āyataṃ buddhacetiyaṃ.

“We too shall build a stupa for the World-protector, the steadfast one; We shall cover the extended Buddha-shrine with jewels.”

‘‘Yojanaṃ tepi vaḍḍhesuṃ, āyataṃ buddhacetiyaṃ;

Pañcayojanamubbedho, thūpo obhāsate tadā.

“They increased that Buddha-shrine by a yojana; The stupa then shone, five yojanas in height.”

‘‘Yakkhā tattha samāgantvā, ekato mantayuṃ tadā;

Manussā devanāgā ca, garuḷā ca kumbhaṇḍakā.

“Yakkhas too gathered and consulted together then: Humans, gods, nāgas, garuḷas, and kumbhaṇḍas (had built stupas).”

‘‘Paccekaṃ buddhaseṭṭhassa, akaṃsu thūpamuttamaṃ;

Mā no pamattā assumha, appamattā sadevakā.

“For each individual Supreme Buddha, they had built an excellent stupa. Let us not be heedless; let us be diligent, together with the devas.”

‘‘Mayampi thūpaṃ kassāma, lokanāthassa tādino;

Phalikā chādayissāma, āyataṃ buddhacetiyaṃ.

“We too shall build a stupa for the World-protector, the steadfast one; We shall cover the extended Buddha-shrine with crystal.”

‘‘Yojanaṃ tepi vaḍḍhesuṃ, āyataṃ buddhacetiyaṃ;

Chayojanikamubbedho, thūpo obhāsate tadā.

“They increased that Buddha-shrine by a yojana; Then the stupa, six yojanas in height, shone forth.”

‘‘Gandhabbā ca samāgantvā, ekato mantayuṃ tadā;

Manujā devatā nāgā, kumbhaṇḍā garuḷā tathā.

“Gandhabbas too gathered and consulted together then: Humans, deities, nāgas, kumbhaṇḍas, and garuḷas too (had built stupas).”

‘‘Sabbe akaṃsu buddhathūpaṃ, mayamettha akārakā;

Mayampi thūpaṃ kassāma, lokanāthassa tādino.

“All built a Buddha-stupa; we were non-doers here. We too shall build a stupa for the World-protector, the steadfast one.”

‘‘Vediyo [Pg.396] satta katvāna, dhajaṃ chattaṃ akaṃsu te;

Sabbasoṇṇamayaṃ thūpaṃ, gandhabbā kārayuṃ tadā.

“Having made seven railings, they made a banner and a parasol; Then the gandhabbas had a stupa made entirely of gold.”

‘‘Sattayojanamubbedho, thūpo obhāsate tadā;

Rattindivā na ñāyanti, āloko hoti sabbadā.

“Seven yojanas in height, the stupa shone forth at that time; Day and night were not discernible, light was everywhere.”

‘‘Abhibhonti na tassābhā, candasūrā satārakā;

Samantā yojanasate, padīpopi na pajjali.

“The radiance of the moon, sun, and stars could not overcome its splendor; For a hundred yojanas around, not even a lamp could burn.”

‘‘Tena kālena ye keci, thūpaṃ pūjenti mānusā;

Na te thūpaṃ āruhanti, ambare ukkhipanti te.

“At that time, whatever people worshipped the stupa, they did not climb the stupa; they tossed them up into the sky.”

‘‘Devehi ṭhapito yakkho, abhisammatanāmako;

Dhajaṃ vā pupphadāmaṃ vā, abhiropeti uttariṃ.

A yakkha named Abhisammata, stationed by the devas, would raise banners or flower garlands even higher.

‘‘Na te passanti taṃ yakkhaṃ, dāmaṃ passanti gacchato;

Evaṃ passitvā gacchantā, sabbe gacchanti suggatiṃ.

They did not see that yakkha, but they saw the garland moving. Seeing it thus as they went, all went to a good destination.

‘‘Viruddhā ye pāvacane, pasannā ye ca sāsane;

Pāṭihīraṃ daṭṭhukāmā, thūpaṃ pūjenti mānusā.

Those who were hostile to the Dispensation and those who were devoted to the Teaching, desiring to see a miracle, people worshipped the stupa.

‘‘Nagare haṃsavatiyā, ahosiṃ bhatako tadā;

Āmoditaṃ janaṃ disvā, evaṃ cintesahaṃ tadā.

In the city of Haṃsavatī, I was then a servant. Seeing the delighted populace, I thought thus at that time:

‘‘Uḷāro bhagavā neso, yassa dhātughare disaṃ;

Imā ca janatā tuṭṭhā, kāraṃ kubbaṃ na tappare.

“This Blessed One is sublime, in whatever direction his reliquary may be. And this populace is delighted, making offerings without tiring.”

‘‘Ahampi kāraṃ kassāmi, lokanāthassa tādino;

Tassa dhammesu dāyādo, bhavissāmi anāgate.

“I too shall perform service for the World-Lord, the Such One. I shall become an heir to his Dhamma in the future.”

‘‘Sudhotaṃ rajakenāhaṃ, uttareyyaṃ paṭaṃ mama;

Veḷagge ālaggetvāna, dhajaṃ ukkhipimambare.

I had my upper garment well-washed by a washerman. Having fastened it to the top of a bamboo pole, I raised a banner into the sky.

‘‘Abhisammatako gayha, ambare hāsi me dhajaṃ;

Vāteritaṃ dhajaṃ disvā, bhiyyo hāsaṃ janesahaṃ.

Abhisammata took my banner and raised it in the sky. Seeing the banner stirred by the wind, I aroused even more delight.

‘‘Tattha cittaṃ pasādetvā, samaṇaṃ upasaṅkamiṃ;

Taṃ bhikkhuṃ abhivādetvā, vipākaṃ pucchahaṃ dhaje.

Having gladdened my mind there, I approached a recluse. Having paid homage to that bhikkhu, I asked him about the result of the banner.

‘‘So [Pg.397] me kathesi ānandī, pītisañjananaṃ mama;

Tassa dhajassa vipākaṃ, anubhossasi sabbadā.

He spoke to me joyfully, generating joy in me: “You will always experience the result of that banner.”

‘‘Hatthiassarathāpattī, senā ca caturaṅginī;

Parivāressanti taṃ niccaṃ, dhajadānassidaṃ phalaṃ.

“Elephants, horses, chariots, and foot soldiers, a fourfold army will always surround you—this is the fruit of the banner-offering.

‘‘Saṭṭhitūriyasahassāni, bheriyo samalaṅkatā;

Parivāressanti taṃ niccaṃ, dhajadānassidaṃ phalaṃ.

“Sixty thousand musical instruments and adorned drums will always surround you—this is the fruit of the banner-offering.

‘‘Chaḷasīti sahassāni, nāriyo samalaṅkatā;

Vicittavatthābharaṇā, āmukkamaṇikuṇḍalā.

“Eighty-six thousand women, well-adorned, with variegated garments and ornaments, wearing jeweled earrings.

‘‘Aḷārapamhā hasulā, susaññā tanumajjhimā;

Parivāressanti taṃ niccaṃ, dhajadānassidaṃ phalaṃ.

“With charming eyelashes, smiling, of fine figure, slender-waisted, they will always surround you—this is the fruit of the banner-offering.

‘‘Tiṃsakappasahassāni, devaloke ramissasi;

Asītikkhattuṃ devindo, devarajjaṃ karissasi.

“For thirty thousand aeons you will rejoice in the world of devas. Eighty times you will reign as Sakka, king of devas.

‘‘Sahassakkhattuṃ rājā ca, cakkavattī bhavissati;

Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

“A thousand times you will be a king, a wheel-turning monarch. Vast regional kingship, countless in number.

‘‘Kappasatasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“In a hundred thousand aeons, born of the Okkāka clan, a Teacher named Gotama by clan will arise in the world.

‘‘Devalokā cavitvāna, sukkamūlena codito;

Puññakammena saññutto, brahmabandhu bhavissasi.

“Having fallen away from the world of devas, impelled by wholesome roots, endowed with meritorious kamma, you will be a kinsman of Brahmā.

‘‘Asītikoṭiṃ chaḍḍetvā, dāse kammakare bahū;

Gotamassa bhagavato, sāsane pabbajissasi.

“Having abandoned eighty crores, many slaves and hired workers, you will go forth in the Dispensation of the Blessed One Gotama.

‘‘Ārādhayitvā sambuddhaṃ, gotamaṃ sakyapuṅgavaṃ;

Upavāṇoti nāmena, hessasi satthu sāvako.

“Having propitiated the Sambuddha, Gotama, the Sakyan bull, by the name Upavāṇa, you will be the Teacher's disciple.

‘‘Satasahasse kataṃ kammaṃ, phalaṃ dassesi me idha;

Sumutto saravegova, kilese jhāpayiṃ mama.

“The kamma done a hundred thousand aeons ago showed its fruit to me here. Well-released, like the speed of an arrow, I have burned up my defilements.

‘‘Cakkavattissa santassa, cātuddīpissarassa me;

Tīṇi yojanāni sāmantā, ussīyanti dhajā sadā.

“For me, the peaceful wheel-turning monarch, lord of the four continents, banners always rose up for three leagues around.

‘‘Satasahassito [Pg.398] kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, dhajadānassidaṃ phalaṃ.

“The kamma I did then, a hundred thousand aeons ago, I do not know of any bad destination—this is the fruit of the banner-offering.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up...the Buddha's Dispensation has been done.”

Athāyasmā upavāṇo bhagavato upaṭṭhāko ahosi. Tena ca samayena bhagavato vātābādho uppajji. Therassa ca gihisahāyo devahito nāma brāhmaṇo sāvatthiyaṃ paṭivasati. So theraṃ catūhi paccayehi pavedesi. Athāyasmā upavāṇo nivāsetvā pattacīvaramādāya tassa brāhmaṇassa nivesanaṃ upagacchi. Brāhmaṇo ‘‘kenaci aññena payojanena thero āgato’’ti ñatvā, ‘‘vadeyyātha, bhante, kenattho’’ti āha. Thero tassa brāhmaṇassa payojanaṃ ācikkhanto –

Then the Venerable Upavāṇa was the Blessed One's attendant. And at that time, a wind ailment arose in the Blessed One. The elder’s lay friend, a brahmin named Devahita, was residing in Sāvatthī. He supported the elder with the four requisites. Then the Venerable Upavāṇa, having dressed and taken his bowl and robe, went to that brahmin’s dwelling. The brahmin, knowing that the elder had come for some other purpose, said, 'Please say, venerable sir, what is the need?' The elder, explaining his purpose to that brahmin, spoke thus:

185.

185.

‘‘Arahaṃ sugato loke, vātehābādhiko muni;

Sace uṇhodakaṃ atthi, munino dehi brāhmaṇa.

“The Arahant, the Sugata in the world, the sage is afflicted by winds. If there is warm water, brahmin, give it to the sage.”

186.

186.

‘‘Pūjito pūjaneyyānaṃ, sakkareyyāna sakkato;

Apacitopaceyyānaṃ, tassa icchāmi hātave’’ti. – gāthādvayaṃ abhāsi;

“Honored by those worthy of honor, revered by those worthy of reverence, esteemed by those worthy of esteem—for him I wish to bring it.”

Tassattho – yo imasmiṃ loke pūjaneyyānaṃ pūjetabbehi sakkādīhi devehi mahābrahmādīhi ca brahmehi pūjito, sakkareyyānaṃ sakkātabbehi bimbisārakosalarājādīhi sakkato, apaceyyānaṃ apacāyitabbehi mahesīhi khīṇāsavehi apacito, kilesehi ārakattādinā arahaṃ, sobhanagamanādinā sugato sabbaññū muni mayhaṃ satthā devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā, so dāni vātehi vātahetu vātakkhobhanimittaṃ ābādhiko jāto. Sace, brāhmaṇa, uṇhodakaṃ atthi, tassa vātābādhavūpasamanatthaṃ taṃ hātave upanetuṃ icchāmīti. Taṃ sutvā brāhmaṇo uṇhodakaṃ tadanurūpaṃ vātārahañca [Pg.399] bhesajjaṃ bhagavato upanāmesi. Tena ca satthu rogo vūpasami. Tassa bhagavā anumodanaṃ akāsīti.

The meaning is this: He who in this world is honored by those worthy of honor—such as Sakka and other devas, and Mahābrahmā and other brahmās—who is respected by those worthy of respect—such as King Bimbisāra, King Kosala, and others—who is revered by those worthy of esteem—such as chief queens and arahants—he is the Arahant due to being far from defilements and so forth, the Sugata due to his excellent going and so forth, the All-Knowing Muni, my Teacher, the God of Gods, surpassing even Sakka, surpassing even Brahmā—he has now become afflicted by winds, due to wind, or as a result of a wind disturbance. If, brahmin, there is hot water, I wish to bring it to him for the alleviation of his wind ailment. Hearing this, the brahmin brought hot water and medicine suitable for the wind ailment to the Blessed One. And thereby, the Teacher’s illness subsided. The Blessed One then expressed his appreciation.

Upavāṇattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Elder Upavāṇa’s verses is concluded.

4. Isidinnattheragāthāvaṇṇanā

4. Commentary on the Elder Isidinna's Verses

Diṭṭhā mayāti āyasmato isidinnattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto bījaniṃ gahetvā bodhiyā pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sunāparantajanapade seṭṭhikule nibbattitvā isidinnoti laddhanāmo vayappatto satthu candanamāḷapaṭiggahaṇe pāṭihāriyaṃ disvā pasannamānaso satthāraṃ upasaṅkamitvā dhammaṃ sutvā sotāpanno hutvā agāraṃ ajjhāvasati. Tassa hitānukampinī devatā taṃ codentī –

“Seen by me”—these are the verses of the Venerable Elder Isidinna. What is their origin? This elder too, having made his aspiration under previous Buddhas and performing meritorious deeds in various existences, was reborn in a good family during the time of the Buddha Vipassī. Having attained maturity, he took a fan and paid homage to the Bodhi tree. Due to that meritorious deed, he wandered on in saṃsāra among devas and humans until, in this Buddha’s Dispensation, he was reborn in a wealthy family in the Sunāparanta country. Having received the name Isidinna, he came of age. He witnessed the miracle of the Teacher’s acceptance of the sandalwood pavilion. With a mind inspired by faith, he approached the Teacher, heard the Dhamma, became a stream-enterer, and dwelt in the household life. A deity, out of compassion for his welfare, urging him on, said:

187.

187.

‘‘Diṭṭhā mayā dhammadharā upāsakā, kāmā aniccā iti bhāsamānā;

Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca te apekkhā.

“I have seen lay followers, upholders of the Dhamma, declaring that sensual pleasures are impermanent; yet they are deeply infatuated and attached to jeweled earrings, and have longing for their children and spouses.”

188.

188.

‘‘Addhā na jānanti yatodha dhammaṃ, kāmā aniccā iti cāpi āhu;

Rāgañca tesaṃ na balatthi chettuṃ, tasmā sitā puttadāraṃ dhanañcā’’ti. –

“Surely they do not truly understand the Dhamma here, even though they say that sensual pleasures are impermanent; and they do not have the strength to cut off their lust, therefore they cling to sons, wives, and wealth.”

Gāthādvayamabhāsi.

She spoke two verses.

Tattha diṭṭhā mayā dhammadharā upāsakā, kāmā aniccā iti bhāsamānāti idhekacce pariyattidhammadharā upāsakā mayā diṭṭhā, pariyattidhammadharattā [Pg.400] eva ‘‘kāmā nāmete aniccā dukkhā vipariṇāmadhammā’’ti kāmesu ādīnavapaṭisaṃyuttaṃ dhammaṃ bhāsamānā, sayaṃ pana sārattarattā maṇikuṇḍalesu, puttesu dāresu ca te apekkhāti sārattā hutvā bahalarāgarattā maṇīsu kuṇḍalesu ca, maṇicitesu vā kuṇḍalesu, puttesu puttadhītāsu dāresu ca adhigatasnehā, aññaṃ bhaṇantā aññaṃ karontā diṭṭhā mayāti attho.

There, “I have seen lay followers, upholders of the Dhamma, declaring, ‘Sensual pleasures are impermanent.’” Here, some lay followers who are upholders of the Dhamma by way of study were seen by me. Because they are upholders of the Dhamma by way of study, they speak the Dhamma connected with the danger in sensual pleasures, saying, “Indeed, these sensual pleasures are impermanent, suffering, and subject to change.” Yet they themselves, “being deeply infatuated and attached to jeweled earrings, and having longing for sons and wives”—that is, being deeply infatuated, strongly attached with lust for jewels and earrings (or for earrings studded with jewels), and having developed affection for their sons, daughters, and wives—they were seen by me saying one thing and doing another. This is the meaning.

Yatoti yasmā te upāsakā sārattarattā maṇikuṇḍalesu puttesu dāresu ca apekkhavanto, tasmā idha imasmiṃ buddhasāsane dhammaṃ yāthāvato addhā ekaṃsena na jānanti. Evaṃ bhūtā ca ‘‘kāmā aniccā’’iti cāpi āhu ahosi, sattapakati vicittasabhāvāti adhippāyo. Rāgañca tesaṃ na balatthi chettunti tesaṃ upāsakānaṃ yasmā rāgaṃ chettuṃ samucchindituṃ tādisaṃ ñāṇabalaṃ natthi, tasmā tena kāraṇena sitā taṇhāvasena nissitā puttadāraṃ dhanañca allīnā na vissajjentīti sabbametaṃ devatā taṃyeva upāsakaṃ uddissa aññāpadesena kathesi. Taṃ sutvā upāsako saṃvegajāto pabbajitvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.48.46-50) –

“Because”—since those lay followers are deeply infatuated and attached to jeweled earrings, and have longing for sons and wives, therefore, in this Buddha’s Dispensation, they do not truly and unequivocally understand the Dhamma as it is. Even though they are such, they also say “sensual pleasures are impermanent”—the meaning is that the nature of beings is varied. “And they do not have the strength to cut off lust”—since those lay followers do not have such power of knowledge to cut off or eradicate lust, therefore, for that reason, clinging by way of craving, they are dependent on sons, wives, and wealth, clinging to them and not relinquishing them. All this the deity spoke by way of an indirect reference, intending it for that very lay follower. Having heard this, the lay follower, filled with a sense of urgency, went forth and, not long after, attained Arahantship. Thus it was said in the Apadāna:

‘‘Vipassino bhagavato, bodhiyā pādaputtame;

Sumano bījaniṃ gayha, abījiṃ bodhimuttamaṃ.

“At the supreme foot of the Bodhi tree of the Blessed One Vipassī, with a gladdened mind, taking a fan, I fanned the supreme Bodhi.

‘‘Ekanavutito kappe, abījiṃ bodhimuttamaṃ;

Duggatiṃ nābhijānāmi, bījanāya idaṃ phalaṃ.

“Ninety-one aeons ago, I fanned the supreme Bodhi tree; I have not known a bad destination—this is the fruit of that fanning.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt… the Buddha's teaching has been done.”

Arahattaṃ pana patvā aññaṃ byākaronto imā eva gāthā abhāsīti.

Having attained Arahantship, and then declaring his attainment, he spoke these very verses.

Isidinnattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Isidinna is concluded.

5. Sambulakaccānattheragāthāvaṇṇanā

5. The Commentary on the Verses of Elder Sambulakaccāna

Devo [Pg.401] cāti āyasmato sambulakaccānattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto ito catunavutikappamatthake kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ sataraṃsiṃ nāma paccekabuddhaṃ nirodhā vuṭṭhahitvā piṇḍāya carantaṃ disvā pasannamānaso tālaphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe gahapatikule nibbattitvā ‘‘sambulo’’ti laddhanāmo kaccānagottatāya sambulakaccānoti paññāyittha.

“And the cloud...”—these are the verses of the Venerable Elder Sambulakaccāna. What is their origin? This elder too, having made his aspiration under previous Buddhas and performing meritorious deeds in various existences, ninety-four aeons ago from now, was reborn in a good family. Having attained maturity, one day he saw a Paccekabuddha named Sataraṃsi, who had emerged from cessation and was walking for alms. With a mind inspired by faith, he offered a palm fruit. Through that meritorious deed, he wandered on in saṃsāra among devas and humans. In this Buddha’s Dispensation, he was reborn in a householder’s family in the Magadha country, and, having received the name “Sambulo,” he became known as Sambulakaccāna due to his Kaccāna clan.

So vayappatto satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā himavantasamīpe bheravāya nāma pabbataguhāyaṃ vipassanāya kammaṃ karonto viharati. Athekadivasaṃ mahā akālamegho satapaṭalasahassapaṭalo thanento gajjanto vijjullatā nicchārento gaḷagaḷāyanto uṭṭhahitvā vassituṃ ārabhi, asaniyo phaliṃsu. Taṃ saddaṃ sutvā acchataracchuvanamahiṃsahatthiādayo bhītatasitā bhītaravaṃ viraviṃsu. Thero pana āraddhavipassanattā kāye jīvite ca nirapekkho vigatalomahaṃso taṃ acintento vipassanāyameva kammaṃ karonto ghammāpagamena utusappāyalābhena samāhitacitto tāvadeva vipassanaṃ ussukkāpetvā saha abhiññāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.85-90) –

Having reached maturity, he heard the Dhamma from the Teacher, gained faith, and went forth. Dwelling near the Himalayas in a fearsome mountain cave named Bheravā, he lived, applying himself to the work of insight. Then one day, a great unseasonal cloud, with hundreds and thousands of layers, arose, thundering, roaring, emitting flashes of lightning, and rumbling, and it began to rain; thunderbolts struck. Hearing that sound, bears, hyenas, wild buffaloes, elephants, and others, terrified and trembling, uttered cries of fear. But the elder, having undertaken the practice of insight, indifferent to body and life, with no bristling of hair, not minding it, but applying himself only to insight, with the passing of the heat and the attainment of suitable weather, his mind composed, at that very moment, having intensified insight, together with the higher knowledges, he attained Arahantship. Thus it is said in the Apadāna:

‘‘Sataraṃsī nāma bhagavā, sayambhū aparājito;

Vivekā vuṭṭhahitvāna, gocarāyābhinikkhami.

“The Blessed One named Sataraṃsī, the Self-Existent, the Unconquered, having risen from seclusion, went out for his alms-round.

‘‘Phalahattho ahaṃ disvā, upagacchiṃ narāsabhaṃ;

Pasannacitto sumano, tālaphalaṃ adāsahaṃ.

“I, with fruit in hand, seeing that bull among men, approached him. With a mind inspired by faith and glad, I offered him a palm fruit.

‘‘Catunnavutito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Ninety-four aeons ago, when I gave that fruit, I have not known a bad destination; this is the fruit of that gift of fruit.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt… the Buddha's teaching has been done.”

Arahattaṃ [Pg.402] pana patvā attano paṭipattiṃ paccavekkhitvā somanassajāto udānavasena aññaṃ byākaronto –

Having attained Arahantship, reflecting on his own practice, and filled with joy, he declared his attainment by way of an utterance of exultation:

189.

189.

‘‘Devo ca vassati, devo ca gaḷagaḷāyati,Ekako cāhaṃ bherave bile viharāmi;

Tassa mayhaṃ ekakassa bherave bile viharato,Natthi bhayaṃ vā chambhitattaṃ vā lomahaṃso vā.

“The cloud rains, and the cloud rumbles. And I dwell alone in a fearsome cave. For me, dwelling alone in that fearsome cave, there is no fear, no terror, no bristling of hair.

190.

190.

‘‘Dhammatā mamesā yassa me, ekakassa bherave bile;

Viharato natthi bhayaṃ vā, chambhitattaṃ vā lomahaṃso vā’’ti. –

“This is my nature—that for me, dwelling alone in a fearsome cave, there is no fear, no terror, no bristling of hair.”

Gāthādvayaṃ abhāsi.

He uttered these two verses.

Tattha devo ca vassati, devo ca gaḷagaḷāyatīti devo megho vassati ca, ‘‘gaḷagaḷā’’ti ca karonto gajjatīti attho. Gajjantassa hi anukaraṇametaṃ. Ekako cāhaṃ bherave bile viharāmīti ahañca ekako asahāyo sappaṭibhayāyaṃ pabbataguhāyaṃ vasāmi, tassa mayhaṃ evaṃbhūtassa me sato natthi bhayaṃ vā chambhitattaṃ vā lomahaṃso vāti cittutrāsasaññitaṃ bhayaṃ vā taṃnimittakaṃ sarīrassa chambhitattaṃ vā lomahaṃsanamattaṃ vā natthi.

There, “the cloud rains, and the cloud rumbles”—this means the cloud rains and, making the sound “gaḷagaḷā,” it thunders. For this is an imitation of the sound of thunder. And “I dwell alone in a fearsome cave”—this means I, alone, without a companion, live in a terrifying mountain cave. “For me, being such, there is no fear, no terror, no bristling of hair”—this means there is no fear characterized by mental agitation, nor bodily trembling caused by that, nor even mere bristling of hair.

Kasmāti tattha kāraṇamāha ‘‘dhammatā mamesā’’ti. Apariññātavatthukassa hi tattha appahīnacchandarāgatāya bhayādinā bhavitabbaṃ, mayā pana sabbaso tattha pariññātaṃ, tattha ca chandarāgo samucchinno, tasmā bhayādīnaṃ abhāvo dhammatā mamesā mama dhammasabhāvo esoti aññaṃ byākāsi.

Why? The reason for that is stated as “This is my nature.” For one who has not fully comprehended the object, there would indeed be fear and so on due to unabandoned desire and lust for it. But by me, it has been fully comprehended in every respect, and desire and lust for it have been utterly eradicated. Therefore, the absence of fear and so on is my nature—this is my inherent nature—thus he declared his attainment.

Sambulakaccānattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Sambulakaccāna is concluded.

6. Nitakattheragāthāvaṇṇanā

6. The Commentary on the Verses of Elder Nitaka

Kassa [Pg.403] selūpamaṃ cittanti āyasmato nitakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto vipassissa bhagavato kāle bandhumatīnagare ārāmagopako hutvā jīvanto ekadivasaṃ bhagavantaṃ ākāsena gacchantaṃ disvā pasannamānaso nāḷikeraphalaṃ dātukāmo ahosi. Satthā taṃ anuggaṇhanto ākāseyeva ṭhatvā paṭiggaṇhi. So taṃ datvā uḷāraṃ pītisomanassaṃ paṭisaṃvedi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe brāhmaṇakule nibbattitvā nitakoti laddhanāmo viññutaṃ patto satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā araññe viharanto ghaṭento arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.91-99) –

“Whose mind is like a rock?”—this is the verse of the Venerable Elder Nitaka. What is its origin? This elder too had made aspirations under previous Buddhas, accumulating merit in various existences. During the time of the Blessed One Vipassī, he was living as a park-keeper in the city of Bandhumatī. One day, seeing the Blessed One traveling through the sky, his mind filled with confidence, he wished to offer a coconut fruit. The Teacher, showing him favor, stood in the sky and accepted it. Having given it, he experienced immense joy and mental gladness. Through that meritorious deed, he wandered among gods and humans until, in this Buddha’s dispensation, he was reborn in a brahmin family in the Kosala country and received the name Nitaka. Having attained understanding, hearing the Dhamma from the Teacher and gaining faith, he went forth. Taking up a meditation subject, he dwelt in the forest, striving until he attained arahantship. Thus it is said in the Apadāna (Apadāna, Theragāthā 2.51.91-99)—

‘‘Nagare bandhumatiyā, ārāmiko ahaṃ tadā;

Addasaṃ virajaṃ buddhaṃ, gacchantaṃ anilañjase.

“In the city of Bandhumatī, I was then a park-keeper; I saw the stainless Buddha traveling on the path of the wind.”

‘‘Nāḷikeraphalaṃ gayha, buddhaseṭṭhassadāsahaṃ;

Ākāse ṭhitako santo, paṭiggaṇhi mahāyaso.

“Taking a coconut fruit, I gave it to the supreme Buddha. Standing in the sky, the greatly renowned one accepted it.”

‘‘Vittisañjanano mayhaṃ, diṭṭhadhammasukhāvaho;

Phalaṃ buddhassa datvāna, vippasannena cetasā.

“This act produced joy for me, bringing happiness in this very life. Having given the fruit to the Buddha with a clearly confident mind,”

‘‘Adhigacchiṃ tadā pītiṃ, vipulañca sukhuttamaṃ;

Uppajjateva ratanaṃ, nibbattassa tahiṃ tahiṃ.

“Then I attained joy and abundant, supreme bliss. Indeed, treasure arose for me wherever I was reborn.”

‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Ninety-one eons ago, when I gave that fruit, I do not recall any bad destination; this is the fruit of the gift of a fruit.”

‘‘Dibbacakkhu visuddhaṃ me, samādhikusalo ahaṃ;

Abhiññāpāramippatto, phaladānassidaṃ phalaṃ.

“My divine eye is purified; I am skilled in concentration. I have attained the perfection of direct knowledge; this is the fruit of the gift of a fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā there phalasukhena nibbānasukhena viharante padhānapariggāhako thero taṃ āraññāyatanaṃ gantvā tattha vasantānaṃ bhikkhūnaṃ pariggaṇhanatthaṃ ‘‘kassa selūpama’’ntiādinā paṭhamaṃ gāthamāha.

Now, having attained arahantship, while the elder was dwelling in the bliss of fruition and the bliss of Nibbāna, an elder who was an encourager of striving went to that forest dwelling. There, for the purpose of examining the monks dwelling there, he first spoke the verse beginning, “Whose mind is like a rock?”

191. Tattha [Pg.404] kassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampatīti imasmiṃ araññāyatane vasantesu kassa bhikkhuno cittaṃ aggaphalādhigamena ekaghanasilāmayapabbatūpamaṃ sabbesaṃ iñjanānaṃ abhāvato vasībhāvappattiyā ca ṭhitaṃ sabbehipi lokadhammehi nānukampati na vedhati. Idānissa akampanākāraṃ saddhiṃ kāraṇena dassetuṃ ‘‘viratta’’ntiādi vuttaṃ. Tattha virattaṃ rajanīyesūti virāgasaṅkhātena ariyamaggena rajanīyesu rāguppattihetubhūtesu tebhūmakadhammesu virattaṃ, tattha sabbaso samucchinnarāganti attho. Kuppanīyeti paṭighaṭṭhānīye, sabbasmimpi āghātavatthusmiṃ. Na kuppatīti na dussati na vikāraṃ āpajjati. Yassevaṃ bhāvitaṃ cittanti yassa ariyapuggalassa cittaṃ mano evaṃ vuttanayena tādibhāvena bhāvitaṃ, kuto taṃ dukkhamessatīti taṃ puggalaṃ kuto sattato saṅkhārato vā dukkhaṃ upagamissati, na tādisassa dukkhaṃ atthīti attho.

191. Herein, “Whose mind is like a rock, steady, and does not tremble?” means: among those dwelling in this forest retreat, which bhikkhu’s mind, through the attainment of the highest fruit, is like a mountain made of a single solid mass of rock; is steady due to the absence of all agitation and the attainment of mastery; and does not tremble or shake on account of all worldly conditions? Now, to show its unshakeable nature along with its cause, what begins with “detached” is said. Therein, “detached from what is enticing” means detached from the phenomena of the three realms, which are the cause for the arising of lust, by means of the noble path known as dispassion; the meaning is that lust for them is utterly eradicated. “In what is provocative” means in grounds for aversion, in any object of malice. “Does not get upset” means one is not corrupted, does not undergo alteration. “Whose mind is thus developed” means: for which noble person the mind is developed in this way, with such a nature; “from where will suffering come to them?” means from what source, whether from a being or from formations, will suffering approach that person? The meaning is that for such a one, there is no suffering.

192. Evaṃ aniyamavasena pucchitamatthaṃ nitakatthero attūpanāyikaṃ katvā vissajjento ‘‘mama selūpamaṃ citta’’ntiādinā dutiyagāthāya aññaṃ byākāsi. Taṃ vuttatthameva.

192. Thus, the Elder Nitaka, answering the matter that was asked in a general way by applying it to himself, declared with the second verse beginning, “My mind is like a rock.” Its meaning is as has been stated.

Nitakattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of Elder Nitaka is concluded.

7. Soṇapoṭiriyaputtattheragāthāvaṇṇanā

7. The Commentary on the Verses of Elder Soṇapoṭiriyaputta

Na tāva supituṃ hotīti āyasmato soṇassa poṭiriyaputtassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro sikhissa bhagavato kāle vanacaro hutvā jīvanto ekadivasaṃ satthāraṃ disvā pasannacitto kurañjiyaphalaṃ satthuno adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ poṭiriyassa nāma gāmabhojakassa putto hutvā nibbatti, soṇotissa nāmaṃ ahosi. So vayappatto bhaddiyassa sākiyarañño senāpati ahosi. Atha bhaddiyarāje heṭṭhā vuttanayena pabbajite, senāpati [Pg.405] ‘‘rājāpi nāma pabbaji, kiṃ mayhaṃ gharāvāsenā’’ti pabbaji? Pabbajitvā pana niddārāmo viharati, na bhāvanamanuyuñjati. Taṃ bhagavā anupiyāyaṃ ambavane viharanto attano obhāsaṃ pharāpetvā tenassa satiṃ janetvā imāya gāthāya taṃ ovadanto –

“Not yet is it time to sleep”—this is the verse of the Venerable Soṇa, son of Poṭiriyā. What is its origin? This one too, having made aspirations under previous Buddhas, during the time of the Blessed One Sikhī, lived as a forest dweller. One day, seeing the Teacher, with a confident mind, he offered a kurañjiya fruit to the Teacher. Through that meritorious deed, wandering among gods and humans, in this Buddha’s dispensation, he was reborn in Kapilavatthu as the son of a village headman named Poṭiriyā, and his name was Soṇa. When he came of age, he became the general of Bhaddiya, the Sakyan king. Then, when King Bhaddiya had gone forth in the manner previously described, the general thought, “Even the king has gone forth; what use is the household life for me?” and he went forth. But after going forth, he lived delighting in sleep and did not apply himself to mental development. The Blessed One, dwelling in the mango grove at Anupiyā, suffused him with his radiance, thereby arousing mindfulness in him, and admonished him with this verse:

193.

193.

‘‘Na tāva supituṃ hoti, ratti nakkhattamālinī;

Paṭijaggitumevesā, ratti hoti vijānatā.

“Not yet is it time to sleep, this night garlanded with stars; for one who is discerning, this night is indeed for being vigilant.”

194.

194.

‘‘Hatthikkhandhāvapatitaṃ, kuñjaro ce anukkame;

Saṅgāme me mataṃ seyyo, yañce jīve parājito’’ti. – gāthādvayaṃ abhāsi;

“Should an elephant pursue one fallen from its back, better for me to die in battle than that I should live on, defeated.” — thus he spoke the two verses.

Tattha na tāva supituṃ hoti, ratti nakkhattamālinīti aṭṭhahi akkhaṇehi vajjitaṃ navamaṃ khaṇaṃ labhitvā ṭhitassa viññujātikassa yāva na arahattaṃ hatthagataṃ hoti, tāva ayaṃ nakkhattamālinī ratti supituṃ niddāyituṃ na hoti, supanassa kālo na hoti. Apica kho paṭijaggitumevesā, ratti hoti vijānatāti esā ratti nāma manussānaṃ migapakkhīnañca niddūpagamanena visesato nissaddavelābhūtā paṭipattiṃ attani sañjaggituṃ jāgariyānuyogamanuyuñjitumeva vijānatā viññunā icchitā hotīti.

Herein, “Not yet is it time to sleep, this night garlanded with stars” means: for a person of wise nature who stands having obtained the ninth opportune moment, which is free from the eight inopportune moments, for as long as arahantship has not come to hand, this night garlanded with stars is not for sleeping, not for slumbering; it is not the time for sleep. Furthermore, “this night is indeed for being vigilant, for one who is discerning” means: this night, being a time of special quietude because humans, beasts, and birds have gone to sleep, is desired by a discerning wise person for the very purpose of cultivating the practice in oneself and applying oneself to the practice of wakefulness.

Taṃ sutvā soṇo saṃviggataramānaso hirottappaṃ paccupaṭṭhapetvā abbhokāsikaṅgaṃ adhiṭṭhāya vipassanāya kammaṃ karonto ‘‘hatthikkhandhova patita’’nti dutiyaṃ gāthamāha. Tattha avapatitanti avamukhaṃ patitaṃ uddhaṃpādaṃ adhomukhaṃ patitaṃ. Kuñjaro ce anukkameti kuñjaro anukkameyya ce. Idaṃ vuttaṃ hoti – yadāhaṃ hatthimāruhitvā saṅgāmaṃ paviṭṭho hatthikkhandhato patito, tadāhaṃ saṅgāme tena hatthinā maddito mato ahosiṃ ce, taṃ me maraṇaṃ seyyo, yañce idāni kilesehi parājito jīveyyaṃ, taṃ na seyyoti. Imaṃ gāthaṃ vadantoyeva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.1-6) –

Hearing that, Soṇa, with his mind deeply stirred, established moral shame and moral dread, undertook the ascetic practice of living in the open, and while doing the work of insight meditation, he spoke the second verse: “Fallen from an elephant’s back.” Therein, “fallen” means fallen headfirst, fallen with feet up and head down. “Should an elephant pursue” means: if the elephant were to pursue. This is what is said: “If, when I had mounted an elephant and entered a battle, I had fallen from the elephant’s back and then been crushed and killed by that elephant in the battle, that death would be better for me than that I should now live on, defeated by the defilements—that would not be better.” Even while speaking this verse, he intensified his insight meditation and attained arahantship. Therefore, it is said in the Apadāna (Apadāna, Theragāthā 2.52.1-6):

‘‘Migaluddo [Pg.406] pure āsiṃ, vipine vicaraṃ ahaṃ;

Addasaṃ virajaṃ buddhaṃ, sabbadhammāna pāraguṃ.

“Formerly, I was a deer hunter, wandering in the forest; I saw the stainless Buddha, the one gone beyond all dhammas.”

‘‘Kurañjiyaphalaṃ gayha, buddhaseṭṭhassadāsahaṃ;

Puññakkhettassa tādino, pasanno sehi pāṇibhi.

“Taking a kurañjiya fruit, I gave it to the supreme Buddha, to the field of merit, the Such One, confident, with my own hands.”

‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“In the thirty-first eon from now, when I gave that fruit, I do not recall any bad destination; this is the fruit of the gift of a fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā ‘‘satthārā vuttaṃ, attanā vutta’’nti ubhayañhi gāthaṃ ‘‘hatthikkhandhāvapatita’’ntiādinā paccudāhāsi. Tena idameva aññābyākaraṇaṃ ahosīti.

Having attained arahantship, he recited both verses, “spoken by the Teacher, spoken by myself,” beginning with “fallen from an elephant’s shoulder.” Therefore, this very thing was his declaration of final knowledge.

Soṇapoṭiriyaputtattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Soṇapoṭiriyaputta is finished.

8. Nisabhattheragāthāvaṇṇanā

8. The Commentary on the Verses of the Elder Nisabha

Pañca kāmaguṇe hitvāti āyasmato nisabhattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ piṇḍāya carantaṃ disvā pasannacitto kapitthaphalamadāsi. So tena puññakammena sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde koliyajanapade kulagehe nibbattitvā nisabhoti laddhanāmo vayappatto sākiyakoliyānaṃ saṅgāme buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā tadaheva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.7-11) –

“Having abandoned the five strands of sensual pleasure”—this is the verse of the Elder Nisabha. What is its origin? He too, having made his aspiration under former Buddhas and accumulating merits in various existences, was reborn in a good family during the time of the Blessed One Vipassī. Having reached an age of discernment, one day, seeing the Teacher walking for alms, with a mind of faith he offered a wood-apple. Through that meritorious deed, wandering only in happy states of existence, in this Buddha era he was reborn in a good family in the Koliyan country. Having received the name Nisabha, upon reaching maturity, he witnessed the Buddha's power during the battle between the Sākyans and Koliyans. Having gained faith, he went forth and on that very day attained arahantship. Thus it was said in the Apadāna:

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;

Rathiyaṃ paṭipajjantaṃ, kapitthaṃ adadiṃ phalaṃ.

“To the golden-hued Fully Enlightened One, the recipient of offerings, as he was walking along the road, I gave a wood-apple fruit.”

‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“In the ninety-one aeons since I gave that fruit, I do not recall any bad rebirth; this is the fruit of giving that fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha's teaching has been fulfilled.”

So [Pg.407] arahattaṃ pana patvā attano sahāyabhikkhū pamādavihārena kālaṃ vītināmente disvā te ovadanto –

Having attained arahantship, seeing his companion monks spending their time living in heedlessness, he admonished them:

195.

195.

‘‘Pañca kāmaguṇe hitvā, piyarūpe manorame;

Saddhāya gharā nikkhamma, dukkhassantakaro bhave’’ti. –

“Having abandoned the five strands of sensual pleasure, which are dear and delightful, going forth from home in faith, one should make an end of suffering.”

Paṭhamaṃ gāthaṃ abhāsi.

He spoke the first verse.

Tassattho – bālaputhujjanassa piyāyitabbasabhāvatāya piyarūpe manuññasabhāvatāya manorame rūpādike pañca kāmaguṇe kāmakoṭṭhāse hitvā pahāya pariccajitvā kammaphalasaddhāya ratanattayasaddhāya ca vasena gharā gharabandhanato nikkhamma nikkhamitvā pabbajjaṃ upagato viññujātiko pabbajitakālato paṭṭhāya ghaṭento vāyamanto vaṭṭadukkhassa antakaro bhave bhaveyyāti. Evaṃ te bhikkhū ovaditvā ‘‘ayaṃ pare eva saññāpento viharati, ‘‘sayaṃ pana akārako’ti mā cintayitthā’’ti tesaṃ attano paṭipannabhāvaṃ pakāsento –

Its meaning is this: Having abandoned, given up, and relinquished the five strands of sensual pleasure, such as forms—which are constituents of sensual pleasure, dear because it is their nature to be cherished by foolish worldlings, and delightful due to their pleasing nature—and having gone forth from the bonds of household life through faith in kamma and its results and faith in the Triple Gem, a discerning person, striving and endeavoring from the time of ordination, should become an end-maker of the suffering of the cycle of existence. Having thus advised those monks, and in order to reveal his own state of practice to them lest they think, “This one dwells instructing only others, but is himself inactive,” he spoke the following:

196.

196.

‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;

Kālañca paṭikaṅkhāmi, sampajāno patissato’’ti. –

“I do not delight in death, I do not delight in life; I await the time, clearly comprehending and mindful.”

Dutiyagāthāya aññaṃ byākāsi. Tattha nābhinandāmi maraṇanti maraṇaṃ na abhikaṅkhāmi. Nābhinandāmi jīvitanti idaṃ pana tassa kāraṇavacanaṃ, yasmā nābhinandāmi jīvitaṃ, tasmā nābhinandāmi maraṇanti. Yo hi āyatiṃ jātijarāmaraṇāya kilesābhisaṅkhāre ācinoti upacinoti, so punabbhavābhinibbattiṃ abhinandanto nāntariyakatāya attano maraṇampi abhinandati nāma kāraṇassa appahīnattā, khīṇāsavo pana sabbaso ācayagāmidhamme pahāya apacayagāmidhamme patiṭṭhito pariññātavatthuko sabbaso jīvitaṃ anabhinandanto maraṇampi anabhinandati nāma kāraṇassa eva suppahīnattā. Tenāha – ‘‘nābhinandāmi maraṇaṃ, nābhinandāmi jīvita’’nti. Yadi evaṃ khīṇāsavassa parinibbānābhikaṅkhā, yāva parinibbānā avaṭṭhānañca kathanti āha ‘‘kālañca paṭikaṅkhāmi, sampajāno patissato’’ti, kilesaparinibbāne siddhe satipaññāvepullappattiyā sato sampajāno kevalaṃ [Pg.408] khandhaparinibbānakālaṃ paṭikaṅkhāmi, taṃ udikkhamāno āgamayamāno viharāmi, na pana me maraṇe jīvite vā abhinandanā atthi arahattamaggeneva tassa samugghāṭitattāti.

With the second verse, he declared his final knowledge. Therein, “I do not delight in death” means I do not long for death. “I do not delight in life”—this is a statement of the reason: because I do not delight in life, therefore I do not delight in death. For one who accumulates and increases defilements and volitional formations for the sake of future birth, aging, and death, delighting in new becoming, by necessity also delights in their own death, because the cause has not been abandoned. But one whose taints are destroyed, having entirely abandoned things that lead to accumulation and being established in things that lead to non-accumulation, with the basis fully understood, does not delight in life at all and thus does not delight in death either, because the cause has been thoroughly abandoned. Therefore, he said: “I do not delight in death, I do not delight in life.” If this is so, and one whose taints are destroyed longs for final Nibbāna, how do they remain until that final Nibbāna? He explains: “I await the time, clearly comprehending and mindful.” This means: when the Nibbāna of the defilements has been achieved, due to the attainment of abundant mindfulness and wisdom, being mindful and clearly comprehending, I simply await the time of the final Nibbāna of the aggregates, watching for it, expecting it, while living thus. But there is no delight in death or life for me, because it has been uprooted by the path of arahantship itself.

Nisabhattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Nisabha is concluded.

9. Usabhattheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Usabha

Ambapallavasaṅkāsanti āyasmato usabhattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ piṇḍāya carantaṃ disvā pasannamānaso kosambaphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sākiyarājakule nibbattitvā usabhoti laddhanāmo vayappatto satthu ñātisamāgame buddhānubhāvaṃ disvā paṭiladdhasaddho pabbaji. So pabbajitakālato paṭṭhāya samaṇadhammaṃ akatvā divā saṅgaṇikārāmo sakalarattiṃ niddāyamāno vītināmeti. So ekadivasaṃ muṭṭhassati asampajāno niddaṃ okkanto supine kesamassuṃ ohāretvā ambapallavavaṇṇaṃ cīvaraṃ pārupitvā hatthigīvāyaṃ nisīditvā nagaraṃ piṇḍāya paviṭṭhaṃ tattheva manusse sampatte disvā lajjāya hatthikkhandhato oruyha attānaṃ disvā paṭibuddho, ‘‘īdisaṃ nāma supinaṃ muṭṭhassatinā asampajānena niddāyamānena mayā diṭṭha’’nti uppannasaṃvego vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.12-16) –

“Like a mango sprout”—this is the verse of the Elder Usabha. What is its origin? This one, too, having made his aspiration under previous Buddhas and performing merits in various existences, was born in a good family during the time of the Blessed One Sikhī. Having reached an age of discernment, one day he saw the Teacher walking for alms and, with a mind of faith, offered a kosamba fruit. Through that meritorious deed, he wandered among gods and humans until, in this Buddha’s dispensation, he was born in the Sakyan royal family of Kapilavatthu and was named Usabha. When he came of age, he saw the Buddha’s power at the gathering of relatives and, having gained faith, he went forth. From the time of his ordination, not practicing the ascetic’s duties, he was fond of company by day and spent the whole night sleeping. One day, with lapsed mindfulness and without clear comprehension, he fell asleep and dreamed that he shaved off his hair and beard, donned a robe the color of mango sprouts, sat on an elephant’s neck, and entered the city for alms. Upon seeing the people who had gathered there, he was overcome with shame, descended from the elephant’s back, and saw himself. Awakening, he thought, “Such a dream was seen by me while sleeping with lapsed mindfulness and without clear comprehension.” A sense of spiritual urgency arose in him, and establishing insight, he before long attained arahantship. Therefore, it is said in the Apadāna:

‘‘Kakudhaṃ vilasantaṃva, devadevaṃ narāsabhaṃ;

Rathiyaṃ paṭipajjantaṃ, kosambaṃ adadiṃ tadā.

“Like a shining kakudha tree, the deva of devas, a bull among men; as he was walking along the road, I then gave a kosamba fruit.”

‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“In the thirty-one aeons since I gave that fruit, I do not recall any bad rebirth; this is the fruit of giving that fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha's teaching has been fulfilled.”

Atha [Pg.409] thero yathādiṭṭhaṃ supinaṃ aṅkusaṃ katvā arahattassa adhigatattā tasseva supinassa kittanavasena aññaṃ byākaronto –

Then the elder, having made the dream he had seen into a goad, and having attained arahantship, declared his final knowledge by way of recounting that very dream:

197.

197.

‘‘Ambapallavasaṅkāsaṃ, aṃse katvāna cīvaraṃ;

Nisinno hatthigīvāyaṃ, gāmaṃ piṇḍāya pāvisiṃ.

“Having placed a robe like a mango sprout on my shoulder, seated on an elephant’s neck, I entered the village for alms.”

198.

198.

‘‘Hatthikkhandhato oruyha, saṃvegaṃ alabhiṃ tadā;

Sohaṃ ditto tadā santo, patto me āsavakkhayo’’ti. – gāthādvayamāha;

“Having descended from the elephant's shoulder, I then gained a sense of spiritual urgency; I, who was then proud, became serene, and for me the destruction of the taints was attained.” Thus, he spoke these two verses.

Tattha ambapallavasaṅkāsaṃ, aṃse katvāna cīvaranti ambapallavākāraṃ pavāḷavaṇṇaṃ cīvaraṃ khandhe karitvā uttarāsaṅgaṃ karitvā. Gāmanti attano rājadhāniṃ hatthikkhandhe nisinno piṇḍāya pāvisiṃ, paviṭṭhamattova mahājanena olokiyamāno hatthikkhandhato oruyha ṭhito paṭibujjhiṃ, pabuddhova saṃvegaṃ alabhiṃ tadā ‘‘muṭṭhassati asampajāno hutvā niddāyokkamanena etaṃ jāta’’nti. Apare pana ‘‘rājāva hutvā rattibhāge evarūpaṃ supinaṃ disvā vibhātāya rattiyā hatthikkhandhaṃ āruyha nagaravīthiyaṃ caranto taṃ supinaṃ saritvā hatthikkhandhato oruyha saṃvegaṃ labhitvā satthu santike pabbajitvā arahattaṃ patvā udānaṃ udānento imā gāthā abhāsī’’ti vadanti. Dittoti tasmiṃ rājakāle jātimadabhogamadādiparidappito samāno saṃvegamalabhinti yojanā.

Therein, 'ambapallavasaṅkāsaṃ, aṃse katvāna cīvaraṃ' means: having placed on the shoulder a coral-colored robe shaped like a mango sprout, having made it an upper robe. 'Gāmaṃ' means my own royal capital. Seated on an elephant's back, I entered for alms. Just as I entered, being watched by the great crowd, I descended from the elephant's back, stood still, and awakened. Upon awakening, I then felt spiritual urgency, thinking, 'This happened because I was of lapsed mindfulness, lacking clear comprehension, and had succumbed to sleep.' Others, however, say: 'Having been a king, he saw such a dream during the night. When the night grew light, he mounted an elephant's back and, while proceeding along a city street, remembered that dream. Descending from the elephant's back, he felt spiritual urgency, went forth in the Teacher's presence, attained arahantship, and, uttering an inspired utterance, spoke these verses.' 'Ditto' (puffed up): the connection is that during that time as a king, being intoxicated with the pride of birth, the pride of wealth, and so on, I felt spiritual urgency.

Usabhattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Usabha is finished.

10. Kappaṭakurattheragāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Kappaṭakura

Ayamiti kappaṭoti āyasmato kappaṭakurattherassa gāthā. Kā uppatti. Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ bhagavantaṃ vinatāya nāma nadiyā tīre aññatarasmiṃ rukkhamūle nisinnaṃ disvā pasannamānaso ketakapupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde [Pg.410] sāvatthiyaṃ duggatakule nibbattitvā yāva vayappatti, tāva aññaṃ upāyaṃ ajānanto kappaṭakhaṇḍanivāsano sarāvahattho tattha tattha kuraṃ pariyesanto vicari, tena kappaṭakurotveva paññāyittha. So vayappatto tiṇaṃ vikkiṇitvā jīvikaṃ kappento ekadivasaṃ tiṇalāvanatthaṃ araññaṃ gato tattha aññataraṃ khīṇāsavattheraṃ disvā taṃ upasaṅkamitvā vanditvā nisīdi. Tassa thero dhammaṃ kathesi. So dhammaṃ sutvā paṭiladdhasaddho ‘‘kiṃ me imāya kicchajīvikāyā’’ti pabbajitvā attano nivatthakappaṭacoḷaṃ ekasmiṃ ṭhāne nikkhipi. Yadā cassa anabhirati uppajjati, tadā taṃ kappaṭaṃ olokentassa anabhirati vigacchati, saṃvegaṃ paṭilabhi. Evaṃ karonto sattakkhattuṃ uppabbaji. Tassa taṃ kāraṇaṃ bhikkhū bhagavato ārocesuṃ. Athekadivasaṃ kappaṭakuro bhikkhu dhammasabhāyaṃ parisapariyante nisinno niddāyati, taṃ bhagavā codento –

'This is the rag' is the verse of the Venerable Kappaṭakura. What is its origin? This elder, too, having made a resolution in the presence of previous Buddhas and accumulating merits in various existences, was reborn in a family of good standing during the time of the Buddha Vipassī. Having reached maturity, one day he saw the Blessed One seated at the foot of a certain tree on the bank of the river Vinatā. With a confident mind, he made an offering of ketaka flowers. Through that meritorious deed, he wandered among gods and humans until, during this Buddha-era, he was reborn in a poor family in Sāvatthī. Until he reached maturity, knowing no other means of livelihood, he wandered about wearing a piece of worn cloth and carrying a bowl in hand, searching for rice-gruel here and there. For that reason, he became known as Kappaṭakura. Having reached maturity, he made a living by selling grass. One day, having gone to the forest to cut grass, he saw a certain elder who was an arahant. Approaching him, he paid homage and sat down. The elder taught him the Dhamma. Having heard the Dhamma, he gained faith and thought, 'What is this difficult livelihood to me?' and went forth. He put aside the worn-out rag he had been wearing in a certain place. Whenever discontent arose in him, upon looking at that rag, his discontent would vanish, and he would regain a sense of spiritual urgency. In this way, he left the order seven times. The monks reported this matter to the Blessed One. Then one day, the monk Kappaṭakura was sitting at the edge of the assembly in the Dhamma hall, dozing. The Blessed One, admonishing him, said:

199.

199.

‘‘Ayamiti kappaṭo kappaṭakuro, acchāya atibharitāya;

Amataghaṭikāyaṃ dhammakaṭamatto, katapadaṃ jhānāni ocetuṃ.

“This is the rag, O Kappaṭakura! In this very clear and full vessel of the deathless, you are discontented with the Dhamma. Make a foundation for plunging into the jhānas.”

200.

200.

‘‘Mā kho tvaṃ kappaṭa pacālesi, mā tvaṃ upakaṇṇamhi tāḷessaṃ;

Na hi tvaṃ kappaṭa mattamaññāsi, saṅghamajjhamhi pacalāyamāno’’ti. –

“Do not, Kappaṭa, doze off! Lest I strike you near the ear. For you, Kappaṭa, do not know the measure, dozing in the midst of the Saṅgha.”

Gāthādvayaṃ abhāsi.

He spoke two verses.

Tattha ayamiti kappaṭo kappaṭakuroti kappaṭakuro bhikkhu ‘‘ayaṃ mama kappaṭo, imaṃ paridahitvā yathā tathā jīvāmī’’ti evaṃ uppannamicchāvitakko acchāya atibharitāya amataghaṭikāyaṃ mama amataghaṭe tahaṃ tahaṃ vassante ‘‘amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi’’ (mahāva. 12; ma. ni. 1.286; 2.342). ‘‘Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhi’’ntiādinā (mahāva. 11; ma. ni. 1.285; 2.341) ghosetvā [Pg.411] mayā dhammāmate pavassiyamāne katapadaṃ jhānāni ocetuṃ lokiyalokuttarajjhānāni upacetuṃ bhāvetuṃ katapadaṃ kaṭamaggavihitabhāvanāmaggaṃ idaṃ mama sāsanaṃ, tathāpi dhammakaṭamatto mama sāsanadhammato ukkaṇṭhacitto apagatamānaso kappaṭakuroti taṃ codetvā punapissa sahoḍḍhaṃ coraṃ gaṇhanto viya pamādavihāraṃ dassento ‘‘mā kho tvaṃ, kappaṭa, pacālesī’’ti gāthamāha.

Therein, 'This is the rag, Kappaṭakura' means: the monk Kappaṭakura had the wrongly arisen thought, 'This is my rag; wearing this, I will live somehow.' In my clear and very full vessel of the deathless, while the deathless rains down here and there, and while I, having proclaimed, 'I teach the deathless I have attained, I teach the Dhamma' and 'In a world gone blind, I have beaten the drum of the deathless,' and so on, cause the deathless nectar of the Dhamma to rain down—this teaching of mine is the path of practice established, the way of development laid out, for accumulating and developing worldly and supramundane jhānas, for plunging into the jhānas. Nevertheless, Kappaṭakura is discontented with the Dhamma, his mind is dissatisfied with and has turned away from the Dhamma of my teaching. Thus, having admonished him, and again, pointing out his heedless way of living as if catching a thief red-handed with the stolen goods, he spoke the verse beginning, 'Do not, Kappaṭa, doze off!'

Tattha mā kho tvaṃ, kappaṭa, pacālesīti tvaṃ, kappaṭakura, ‘‘mama dhammaṃ suṇissāmī’’ti nisīditvā mā kho pacālesi mā pacalāhi mā niddaṃ upagacchi. Mā tvaṃ upakaṇṇamhi tāḷessanti taṃ niddāyamānaṃ upakaṇṇamhi kaṇṇasamīpe desanāhatthena ahaṃ mā patāḷessaṃ. Yathā ito paraṃ kilesappahānāya ahaṃ taṃ na ovadeyyaṃ, tathā paṭipajjāhīti attho. Na hi tvaṃ, kappaṭa, mattamaññāsīti tvaṃ, kappaṭa, saṅghamajjhamhi pacalāyamāno mattaṃ pamāṇaṃ na vā maññasi, ‘‘ayamatidullabho khaṇo paṭiladdho, so mā upajjhagā’’ti ettakampi na jānāsi, passa yāva ca te aparaddhanti codesi.

Therein, 'Do not, Kappaṭa, doze off' means: You, Kappaṭakura, having sat down thinking, 'I will listen to his Dhamma,' should not doze off, should not nod, should not fall asleep. 'Lest I strike you near the ear' means: lest I strike you, who are dozing, near the ear with the hand of my teaching. The meaning is: practice in such a way that hereafter I will not have to advise you for the sake of abandoning the defilements. 'For you, Kappaṭa, do not know the measure' means: You, Kappaṭa, dozing in the midst of the Saṅgha, do not know the measure or limit; you do not even know this much: 'This extremely rare opportunity has been obtained; may it not be wasted!' See how greatly you have erred!—thus he admonished him.

Evaṃ bhagavatā dvīhi gāthāhi gāḷhaṃ taṃ niggayha codanāya katāya aṭṭhivedhaviddho viya caṇḍagajo maggaṃ otaranto viya ca sañjātasaṃvego vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.17-22) –

Thus, having been firmly rebuked and admonished by the Blessed One with these two verses, he became filled with spiritual urgency, like a fierce elephant pierced to the very bone or like one descending into the path. Establishing insight, he soon attained arahantship. Therefore, it is said in the Apadāna:

‘‘Vinatānadiyā tīre, vihāsi purisuttamo;

Addasaṃ virajaṃ buddhaṃ, ekaggaṃ susamāhitaṃ.

“On the bank of the river Vinatā, the Supreme Person dwelt; I saw the Stainless Buddha, one-pointed and well-composed.”

‘‘Madhugandhassa pupphena, ketakassa ahaṃ tadā;

Pasannacitto sumano, buddhaseṭṭhamapūjayiṃ.

“With a sweet-smelling ketaka flower, at that time, with a confident and joyful mind, I worshipped the Supreme Buddha.”

‘‘Ekanavutito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Ninety-one aeons ago, when I worshipped with that flower, I have known no bad destination; this is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ [Pg.412] pana patvā satthārā vuttagāthādvayameva attano arahattādhigamanassa aṅkusabhūtanti paccudāhāsi. Tenassa tadeva aññābyākaraṇaṃ ahosīti.

Having attained arahantship, however, he recited the very two verses spoken by the Teacher, stating that they had been the goad for his attainment of arahantship. Thus, that itself became his declaration of final knowledge.

Kappaṭakurattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Kappaṭakura is finished.

Catutthavaggavaṇṇanā niṭṭhitā.

The commentary on the fourth chapter is finished.

5. Pañcamavaggo

5. The Fifth Chapter

1. Kumārakassapattheragāthāvaṇṇanā

1. The Commentary on the Verses of the Elder Kumārakassapa

Aho buddhā aho dhammāti āyasmato kumārakassapattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto padumuttarassa bhagavato kāle brāhmaṇakule nibbattitvā viññutaṃ pāpuṇi. ‘‘Kulagehe’’ti pana aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.217) vuttaṃ. So satthu santikaṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ cittakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ ākaṅkhanto paṇidhānaṃ katvā tadanurūpāni puññāni karonto kassapassa bhagavato kāle samaṇadhammaṃ katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde rājagahe seṭṭhidhītāya kucchimhi paṭisandhiṃ gaṇhi. Sā kira kumārikākāleyeva pabbajitukāmā hutvā mātāpitaro yācitvā pabbajjaṃ alabhamānā kulagharaṃ gatāpi gabbhasaṇṭhitampi ajānantī sāmikaṃ ārādhetvā tena anuññātā bhikkhunīsu pabbajitā. Tassā gabbhinibhāvaṃ disvā bhikkhuniyo devadattaṃ pucchiṃsu. So ‘‘assamaṇī’’ti āha. Puna dasabalaṃ pucchiṃsu. Satthā upālittheraṃ paṭicchāpesi. Thero sāvatthinagaravāsīni kulāni visākhañca upāsikaṃ pakkosāpetvā sarājikāya parisāya vinicchinanto ‘‘pure laddho gabbho, pabbajjā arogā’’ti āha. Satthā ‘‘suvinicchitaṃ adhikaraṇa’’nti therassa sādhukāraṃ adāsi.

"Ah, the Buddhas! Ah, the Dhamma!"—these are the verses of the Venerable Kumāra Kassapa Thera. What is the origin of this story? This elder too, having performed meritorious deeds in the presence of previous Buddhas, accumulated merits in various existences. During the time of the Blessed One Padumuttara, he was born into a brahmin family and attained understanding. However, in the Aṅguttara Commentary, it is said he was born in a noble family. He went to the Teacher’s presence and, while listening to the Dhamma, saw the Teacher appointing a certain monk as the foremost among those skilled in giving elaborate discourses. Aspiring for that position himself, he made a resolution and performed meritorious deeds accordingly. In the time of the Blessed One Kassapa, he practiced the ascetic life and wandered through happy destinies. In this Buddha’s dispensation, he was conceived in the womb of a chief householder's daughter in Rājagaha. It is said that even in her youth, this maiden wished to go forth. She asked her parents for permission but, being unable to obtain it, entered the household life. Without even knowing that she was pregnant, she pleased her husband and, with his consent, was ordained among the bhikkhunīs. When the bhikkhunīs saw that she was pregnant, they asked Devadatta, who declared, "She is not a true renunciant." They then asked the Ten-Powered One. The Teacher instructed the Elder Upāli to investigate. The elder summoned the families living in Sāvatthi and the laywoman Visākhā, and in an assembly that included the king, he investigated the case. He concluded, "The conception occurred before her ordination, and her going forth was valid." The Teacher gave his approval to the elder, saying, "The legal issue has been well-decided."

Sā bhikkhunī suvaṇṇabimbasadisaṃ puttaṃ vijāyi. Taṃ rājā pasenadikosalo posesi. ‘‘Kassapo’’ti cassa nāmaṃ akaṃsu. Aparabhāge [Pg.413] alaṅkaritvā satthu santikaṃ netvā pabbājesi. Kumārakāle pabbajitattā bhagavatā ‘‘kassapaṃ pakkosatha, idaṃ phalaṃ vā khādanīyaṃ vā kassapassa dethā’’ti vutte ‘‘katarakassapassā’’ti. ‘‘Kumārakassapassā’’ti. Evaṃ gahitanāmattā rañño posāvanikaputtattā ca vuḍḍhakālepi kumārakassapotveva paññāyittha.

That bhikkhunī gave birth to a son resembling a golden statue. King Pasenadi of Kosala raised him. They named him "Kassapa." Later, having adorned him, they brought him to the Teacher and ordained him. Having gone forth in his youth, when the Blessed One would say, "Summon Kassapa, give this fruit or snack to Kassapa," if asked, "Which Kassapa?" he would reply, "Kumāra Kassapa." Thus, being known by this name and being the king's foster son, even in his old age he was still known as Kumāra Kassapa.

So pabbajitakālato paṭṭhāya vipassanāya ceva kammaṃ karoti, buddhavacanañca uggaṇhāti. Atha tena saddhiṃ pabbatamatthake samaṇadhammaṃ katvā anāgāmī hutvā suddhāvāse nibbatto mahābrahmā ‘‘vipassanāya mukhaṃ dassetvā maggaphalappattiyā upāyaṃ karissāmī’’ti pañcadasa pañhe abhisaṅkharitvā andhavane vasantassa therassa ‘‘ime pañhe satthāraṃ puccheyyāsī’’ti ācikkhitvā gato. So te pañhe bhagavantaṃ pucchi. Bhagavāpissa byākāsi. Thero satthārā kathitaniyāmeneva te uggaṇhitvā vipassanaṃ gabbhaṃ gaṇhāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.54.150-177) –

From the time of his going forth, he practiced insight meditation and learned the Buddha’s teachings. Then, a certain Mahābrahmā, who had practiced the ascetic life with him on a mountain peak and become a non-returner, was reborn in the Suddhāvāsa realm. He thought, "I will show the way to insight and help him attain the path and fruition." Having formulated fifteen questions, he went to the elder who was dwelling in the Andhavana forest, instructing him, "Ask the Teacher these questions." The elder then asked the Blessed One these questions. The Blessed One explained them to him, and the elder, learning them according to the Teacher’s explanation, established insight and attained arahantship. Thus, it is said in the Apadāna:

‘‘Ito satasahassamhi, kappe uppajji nāyako;

Sabbalokahito vīro, padumuttaranāmako.

“One hundred thousand eons ago, the Leader arose; the hero named Padumuttara, who worked for the welfare of all the world.

‘‘Tadāhaṃ brāhmaṇo hutvā, vissuto vedapāragū;

Divāvihāraṃ vicaraṃ, addasaṃ lokanāyakaṃ.

“Then, as a brahmin, renowned and a master of the Vedas, roaming in search of a daytime dwelling, I saw the Leader of the World.

‘‘Catusaccaṃ pakāsentaṃ, bodhayantaṃ sadevakaṃ;

Vicittakathikānaggaṃ, vaṇṇayantaṃ mahājane.

“Revealing the four truths, awakening the world with its gods; extolling before the great assembly the one foremost among speakers of varied discourses.

‘‘Tadā muditacittohaṃ, nimantetvā tathāgataṃ;

Nānārattehi vatthehi, alaṅkaritvāna maṇḍapaṃ.

“Then, with a joyful mind, I invited the Tathāgata, and having adorned a pavilion with various colorful garments,

‘‘Nānāratanapajjotaṃ, sasaṅghaṃ bhojayiṃ tahiṃ;

Bhojayitvāna sattāhaṃ, nānaggarasabhojanaṃ.

“Shining with various jewels, I fed him with the Saṅgha there; having fed them for seven days with food of diverse, excellent flavors.

‘‘Nānācittehi pupphehi, pūjayitvā sasāvakaṃ;

Nipacca pādamūlamhi, taṃ ṭhāna patthayiṃ ahaṃ.

“With flowers of various colors, I honored him and his disciples; bowing at his feet, I aspired to that position.

‘‘Tadā munivaro āha, karuṇekarasāsayo;

Passathetaṃ dijavaraṃ, padumānanalocanaṃ.

“Then the noble sage, whose heart is a mine of compassion, said: ‘Look at this excellent twice-born one, with lotus-like eyes.

‘‘Pītipāmojjabahulaṃ[Pg.414], samuggatatanūruhaṃ;

Hāsamhitavisālakkhaṃ, mama sāsanalālasaṃ.

“‘Abundant in joy and gladness, with the hairs of his body standing erect; with a smiling, wide-eyed gaze, longing for my teaching.

‘‘Patitaṃ pādamūle me, ekāvatthasumānasaṃ;

Esa pattheti taṃ ṭhānaṃ, vicittakathikattanaṃ.

“‘Fallen at my feet, with a joyful and single-minded intent, this one aspires to that position: the state of being a speaker of varied discourses.

‘‘Satasahassito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘A hundred thousand eons hence, born of the Okkāka lineage, Gotama by clan name, he will be the Teacher in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Kumārakassapo nāma, hessati satthu sāvako.

“‘He will be an heir in his Dhamma, a true son, created by the Dhamma; Kumārakassapa by name, he will be a disciple of the Teacher.

‘‘Vicittapupphadussānaṃ, ratanānañca vāhasā;

Vicittakathikānaṃ so, aggataṃ pāpuṇissati.

“‘By means of varied floral cloths and jewels, he will reach the foremost place among those who speak in diverse ways.

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.

“‘By that well-done deed, and by my intentions and aspirations, having left the human body, I went to the Tāvatiṃsa heaven.

‘‘Paribbhamaṃ bhavābhave, raṅgamajjhe yathā naṭo;

Sākhamigatrajo hutvā, migiyā kucchimokkamiṃ.

“Wandering from existence to existence, like an actor on a stage, having become the son of the deer Sākha, I entered a doe's womb.

‘‘Tadā mayi kucchigate, vajjhavāro upaṭṭhito;

Sākhena cattā me mātā, nigrodhaṃ saraṇaṃ gatā.

“Then, while I was in the womb, the turn for slaughter arrived. My mother, abandoned by Sākha, went to Nigrodha for refuge.

‘‘Tena sā migarājena, maraṇā parimocitā;

Pariccajitvā sapāṇaṃ, mamevaṃ ovadī tadā.

“By that deer king she was freed from death, as he gave up his own life. Then my mother advised me thus:

‘‘Nigrodhameva seveyya, na sākhamupasaṃvase;

Nigrodhasmiṃ mataṃ seyyo, yañce sākhamhi jīvitaṃ.

“‘One should associate only with Nigrodha; one should not live with Sākha. Better to die with Nigrodha than to live with Sākha.’

‘‘Tenānusiṭṭhā migayūthapena, ahañca mātā ca tathetare ca;

Āgamma rammaṃ tusitādhivāsaṃ, gatā pavāsaṃ sagharaṃ yatheva.

“Instructed by that leader of the deer herd, my mother and I, and the others, went to the delightful abode of Tusita, just as one returns home from abroad.

‘‘Puno kassapavīrassa, atthamentamhi sāsane;

Āruyha selasikharaṃ, yuñjitvā jinasāsanaṃ.

“Again, when the dispensation of the heroic Kassapa was declining, having climbed a rocky peak, I applied myself to the Victor’s teaching.

‘‘Idānāhaṃ [Pg.415] rājagahe, jāto seṭṭhikule ahuṃ;

Āpannasattā me mātā, pabbaji anagāriyaṃ.

“Now, in Rājagaha, I was born in a chief householder's family; my mother, being pregnant, went forth into the homeless life.

‘‘Sagabbhaṃ taṃ viditvāna, devadattamupānayuṃ;

So avoca vināsetha, pāpikaṃ bhikkhuniṃ imaṃ.

“Knowing that she was pregnant, they brought the case to Devadatta. He said, ‘Destroy this wicked nun!’

‘‘Idānipi munindena, jinena anukampitā;

Sukhinī ajanī mayhaṃ, mātā bhikkhunupassaye.

“But now, shown compassion by the Lord of Sages, the Victor, my mother happily gave birth in the nuns’ quarters.

‘‘Taṃ viditvā mahīpālo, kosalo maṃ aposayi;

Kumāraparihānena, nāmenāhañca kassapo.

“Knowing this, the king of Kosala raised me; I was Kassapa by name, and known as Kumāra on account of my princely upbringing.

‘‘Mahākassapamāgamma, ahaṃ kumārakassapo;

Vammikasadisaṃ kāyaṃ, sutvā buddhena desitaṃ.

“I, Kumārakassapa, having approached Mahākassapa, heard the teaching delivered by the Buddha that the body is like an anthill.

‘‘Tato cittaṃ vimucci me, anupādāya sabbaso;

Pāyāsiṃ damayitvāhaṃ, etadaggamapāpuṇiṃ.

“Then my mind was completely liberated, without any clinging. Having subdued Pāyāsi, I attained this foremost position.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“‘My defilements are burnt up… the Buddha's teaching has been fulfilled.’”

Arahattaṃ pana patvā cittakathikabhāvena satthārā etadagge ṭhapito attano paṭipattiṃ paccavekkhitvā ratanattayaguṇavibhāvanamukhena aññaṃ byākaronto –

Having attained Arahantship and been placed by the Teacher at the forefront of those who give inspiring talks, he reflected on his own practice and, by way of expounding the qualities of the Triple Gem, declared his final knowledge:

201.

201.

‘‘Aho buddhā aho dhammā, aho no satthu sampadā;

Yattha etādisaṃ dhammaṃ, sāvako sacchikāhiti.

“Wonderful are the Buddhas! Wonderful is the Dhamma! Wonderful is the accomplishment of our Teacher, in whose teaching a disciple can realize such a Dhamma.

202.

202.

‘‘Asaṅkheyyesu kappesu, sakkāyādhigatā ahū;

Tesamayaṃ pacchimako, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi dāni punabbhavo’’ti. – gāthādvayaṃ abhāsi;

“‘For incalculable eons, I was overcome by identity. This is my last existence, this is my final body. The wandering through birth and death is ended; now there is no renewed existence.’” Thus, he spoke these two verses.

Tattha ahoti acchariyatthe nipāto. Buddhāti sabbaññubuddhā, gāravavasena bahuvacanaṃ, aho acchariyā sambuddhāti attho. Dhammāti pariyattidhammena saddhiṃ nava lokuttaradhammā. Aho no satthu sampadāti amhākaṃ satthu dasabalassa aho sampattiyo. Yatthāti yasmiṃ satthari [Pg.416] brahmacariyavāsena. Etādisaṃ dhammaṃ, sāvako sacchikāhitīti etādisaṃ evarūpaṃ suvisuddhajjhānābhiññāparivāraṃ anavasesakilesakkhayāvahaṃ santaṃ paṇītaṃ anuttaraṃ dhammaṃ sāvakopi nāma sacchikarissati, tasmā evaṃvidhaguṇavisesādhigamahetubhūtā aho acchariyā buddhā bhagavanto, acchariyā dhammaguṇā, acchariyā amhākaṃ satthu sampattiyoti ratanattayassa guṇādhimuttiṃ pavedesīti. Dhammasampattikittaneneva hi saṅghasuppaṭipatti kittitā hotīti.

Here, 'aho' is a particle in the sense of wonder. 'Buddhā' refers to the All-Knowing Buddhas, the plural being used out of reverence, meaning, 'Oh, how wonderful are the Fully Awakened Ones!' 'Dhammā' refers to the nine supramundane Dhammas together with the scriptural teachings. 'Aho no satthu sampadā' means, 'Oh, the accomplishments of our Teacher!'—that is, 'Oh, the accomplishments of our Teacher, the Possessor of the Ten Powers!' 'Yattha' means 'in which Teacher,' by living the holy life. 'Such a Dhamma a disciple will realize' means: a Dhamma of this kind—exceedingly pure, attended by jhāna and direct knowledge, leading to the destruction of defilements without remainder, peaceful, sublime, and unsurpassed—even a disciple will realize. Therefore, because they are the cause for attaining such extraordinary qualities, 'Oh, how wonderful are the Blessed Buddhas, how wonderful are the virtues of the Dhamma, how wonderful are the accomplishments of our Teacher!' Thus, he declared his conviction in the virtues of the Triple Gem. Indeed, by extolling the accomplishment of the Dhamma, the Saṅgha’s good practice is also extolled.

Evaṃ sādhāraṇavasena dassitaṃ dhammassa sacchikiriyaṃ idāni attupanāyikaṃ katvā dassento ‘‘asaṅkheyyesū’’ti gāthamāha. Tattha asaṅkheyyesūti gaṇanapathaṃ vītivattesu mahākappesu. Sakkāyāti pañcupādānakkhandhā. Te hi paramatthato vijjamānadhammasamūhatāya ‘‘sakkāyā’’ti vuccanti. Ahūti nivattanūpāyassa anadhigatattā anapagatā ahesuṃ. Tesamayaṃ pacchimako carimoyaṃ samussayoti yasmā ayaṃ sabbapacchimako, tato eva carimo, tasmā jātimaraṇasahito khandhādipaṭipāṭisaññito saṃsāro idāni āyatiṃ punabbhavābhāvato punabbhavo natthi, ayamantimā jātīti attho.

Having thus shown the realization of the Dhamma in a general way, he now speaks the verse beginning 'In countless aeons,' illustrating it by applying it to himself. Here, 'in countless aeons' means in great aeons that have gone beyond the scope of reckoning. 'Personal existence' (sakkāya) means the five aggregates subject to clinging. For these are called 'personal existence' because, in the ultimate sense, they are a collection of existing phenomena. 'There were' (ahū) means they had not been abandoned, because the means of turning back had not been attained. 'This is the last, the final embodied state' (ayaṃ pacchimako carimo samussayo)—because this is the very last, it is therefore the final one. Therefore, the cycle of existence, characterized by birth and death and known as the succession of aggregates, now, in the future, due to the absence of further becoming, there is no further becoming; the meaning is, 'This is the final birth.'

Kumārakassapattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Kumārakassapa is concluded.

2. Dhammapālattheragāthāvaṇṇanā

2. The Commentary on the Verses of Elder Dhammapāla

Yo have daharo bhikkhūti āyasmato dhammapālattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto atthadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto kenacideva karaṇīyena vanantaṃ upagato satthāraṃ disvā pasannamānaso pilakkhaphalamadāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde satthari parinibbute avantiraṭṭhe brāhmaṇakule nibbattitvā dhammapāloti laddhanāmo vayappatto takkasilaṃ gantvā sippaṃ uggahetvā paṭinivattento antarāmagge ekasmiṃ vihāre aññataraṃ theraṃ disvā tassa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā [Pg.417] vipassanaṃ vaḍḍhetvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.39.21-25) –

This is the verse of the Venerable Elder Dhammapāla, beginning 'Truly, that young bhikkhu.' What is its origin? He too, having made his aspiration under previous Buddhas, accumulating merits in various existences, during the time of the Blessed One Atthadassī, was born into a respectable family and attained maturity. On some business, he went into the forest, saw the Teacher, and with a joyful mind, offered a pilakkha fruit. Through that meritorious deed, wandering among devas and humans, in this Buddha-era, after the Teacher had attained final Nibbāna, he was born into a brahmin family in the Avanti region. He was named Dhammapāla and, coming of age, went to Takkasilā to learn a craft. On his return journey, he saw an elder in a monastery along the way. Hearing the Dhamma from him, he gained faith, went forth, developed insight, and became one endowed with the six higher knowledges. Thus it is said in the Apadāna (Apadāna, Thera 1.39.21-25):

‘‘Vanantare buddhaṃ disvā, atthadassiṃ mahāyasaṃ;

Pasannacitto sumano, pilakkhassādadiṃ phalaṃ.

'Seeing the Buddha in the forest, Atthadassī, the greatly renowned; With a joyful and serene mind, I offered the pilakkha fruit.'

‘‘Aṭṭhārase kappasate, yaṃ phalamadadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

'Eighteen hundred aeons ago, when I gave that fruit; I have not known a bad destination; this is the fruit of that fruit-offering.'

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

'My defilements are burnt up... the Buddha's teaching has been done.'

Chaḷabhiñño pana hutvā samāpattisukhena vītināmento ekadivasaṃ tasmiṃ vihāre dve sāmaṇere rukkhagge pupphāni ocinante ārūḷhasākhāya bhaggāya patante disvā thero iddhānubhāvena hatthena gahetvā arogeyeva bhūmiyaṃ ṭhapetvā tesaṃ sāmaṇerānaṃ dhammaṃ desento –

Having become one endowed with the six higher knowledges, while spending his time in the bliss of meditative attainments, one day in that monastery, seeing two novice monks picking flowers at the treetop, as the branch they climbed on broke, falling down, the elder, through his psychic power, caught them with his hand and placed them safely on the ground. Then, teaching those novice monks the Dhamma, he said:

203.

203.

‘‘Yo have daharo bhikkhu, yuñjati buddhasāsane;

Jāgaro sa hi suttesu, amoghaṃ tassa jīvitaṃ.

'Truly, that young bhikkhu who devotes himself to the Buddha's teaching, being awake among those who sleep—his life is not in vain.'

204.

204.

‘‘Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhāna sāsana’’nti. – imā dve gāthā abhāsi;

'Therefore, faith, virtue, confidence, and vision of the Dhamma—the wise one should cultivate, remembering the teaching of the Buddhas.' These two verses he spoke.

Tattha yoti aniyamavacanaṃ. Haveti daḷhatthe nipāto. Daharoti taruṇo. Bhikkhatīti bhikkhu. Yuñjatīti ghaṭati vāyamati. Jāgaroti jāgaraṇadhammasamannāgato. Suttesūti supantesu. Idaṃ vuttaṃ hoti yo bhikkhu daharova samāno taruṇo ‘‘tathāhaṃ pacchā vuḍḍhakāle jānissāmī’’ti acintetvā buddhānaṃ sāsane appamādapaṭipattiyaṃ yuñjati samathavipassanābhāvanāya yogaṃ karoti, so suttesu avijjāniddāya suttesu pamattesu saddhādijāgaradhammasamannāgamena jāgaro, tato eva attahitaparahitapāripūriyā amoghaṃ avañjhaṃ tassa jīvitaṃ, yasmā ca etadevaṃ, tasmā saddhañca ‘‘atthi kammaṃ atthi kammavipāko’’tiādinayappavattaṃ kammaphalasaddhañca, saddhūpanibandhattā sīlassa tadupanissayaṃ catupārisuddhisīlañca[Pg.418], ‘‘sammāsambuddho bhagavā, svākhāto dhammo, suppaṭipanno saṅgho’’ti evaṃ pavattaratanattayappasādañca, vipassanāpaññāsahitāya maggapaññāya pariññādivasena catusaccadhammadassanañca medhāvī dhammojapaññāya samannāgato bhikkhu buddhānaṃ sāsanaṃ ovādaṃ anusiṭṭhiṃ anussaranto ādittampi attano sīsaṃ ajjhupekkhitvā anuyuñjetha, tattha anuyogaṃ ātappaṃ kareyyāti attho.

Here, 'yo' is an indefinite term. 'Have' is a particle indicating emphasis. 'Daharo' means young. A bhikkhu is one who begs (bhikkhati). 'Yuñjati' means strives or exerts. 'Jāgaro' means endowed with the quality of wakefulness. 'Suttesu' means among those who are asleep. This is what is said: A bhikkhu who, though young, does not think, 'I will understand this in old age later,' but instead applies himself diligently to the Buddha's teaching, engaging in the practice of serenity and insight meditation—he is awake among those asleep in the slumber of ignorance, among the heedless, endowed with the quality of wakefulness through faith and so on. Because of this, his life is not in vain or fruitless, fulfilling both his own welfare and the welfare of others. And since it is so, therefore, a wise bhikkhu endowed with the wisdom that is the essence of the Dhamma, recollecting the Buddha's teaching, advice, and instruction, should diligently cultivate faith—that is, the faith in the result of kamma, such as the conviction 'there is action, there is the result of action'—and the virtue dependent on faith, the fourfold purified virtue, and confidence in the Triple Gem—'The Blessed One is the fully enlightened one, the Dhamma is well-expounded, the Saṅgha is practicing rightly'—as well as the vision of the Dhamma, which is the seeing of the four truths by means of path-wisdom together with insight-wisdom through full understanding and so on, disregarding even his own head if it were ablaze. The meaning is that he should make an ardent effort in that practice.

Dhammapālattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Dhammapāla is concluded.

3. Brahmālittheragāthāvaṇṇanā

3. The Commentary on the Verses of the Elder Brahmāli

Kassindriyāni samathaṅgatānīti āyasmato brahmālittherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ piṇḍāya carantaṃ disvā pasannamānaso vanditvā pādaphalaṃ adāsi. Satthā anumodanaṃ vatvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe brāhmaṇakule nibbattitvā brahmālīti laddhanāmo viññutaṃ patto hetusampattiyā codiyamāno saṃsāre sañjātasaṃvego tādisena kalyāṇamittasannissayena buddhasāsane pabbajitvā patirūpakammaṭṭhānaṃ gahetvā araññe viharanto ñāṇassa paripākagatattā nacirasseva vipassanaṃ vaḍḍhetvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.51.63-67) –

“Whose faculties are calmed”—this verse was spoken by the Venerable Elder Brahmāli. What is its origin? This venerable one, too, having made his aspiration under previous Buddhas, accumulating wholesome deeds here and there as a basis for liberation from existence, was reborn in a good family during the time of the Blessed One Vipassī. Having reached maturity, one day, seeing the Teacher walking for alms, with a mind filled with faith, he paid homage and offered a fruit for the bowl. The Teacher gave his appreciation and departed. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s Dispensation, he was reborn in a brahmin family in the Kosala country and was named Brahmāli. Having reached maturity, being urged by the maturity of causes, he developed a sense of urgency about saṃsāra. Through reliance on such good friends, he went forth in the Buddha’s Dispensation, took up a suitable meditation subject, and dwelling in the forest, due to the maturation of his knowledge, he soon developed insight and became one endowed with the six higher knowledges. Thus it is said in the Apadāna (Thera Apadāna 2.51.63–67):

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;

Rathiyaṃ paṭipajjantaṃ, pādaphalaṃ adāsahaṃ.

“The golden-hued Perfectly Enlightened One, the receiver of offerings, as he was proceeding along the road, I gave him a fruit for the bowl.”

‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Ninety-one eons ago, when I gave that fruit, I do not know of any bad destination—this is the fruit of that fruit-offering.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up…the Buddha’s Dispensation has been fulfilled.”

Chaḷabhiñño [Pg.419] pana hutvā maggasukhena phalasukhena vītināmento ekadivasaṃ padhānapariggāhakena therena tasmiṃ araññāyatane bhikkhū uddissa vuttaṃ padhānānuyogaṃ pariggaṇhanto –

Having become one endowed with the six higher knowledges, and passing his time in the bliss of the path and the bliss of fruition, one day, while accepting the exhortation to striving spoken by the elder who supervised practice in that forest dwelling for the sake of the monks—

205.

205.

‘‘Kassindriyāni samathaṅgatāni, assā yathā sārathinā sudantā;

Pahīnamānassa anāsavassa, devāpi kassa pihayanti tādino.

“Whose faculties are calmed, / like horses well-trained by a charioteer? / To whom, having abandoned conceit, taintless, / do even the devas long for such a one?”

206.

206.

‘‘Mayhindriyāni samathaṅgatāni, assā yathā sārathinā sudantā;

Pahīnamānassa anāsavassa, devāpi mayhaṃ pihayanti tādino’’ti. –

“My faculties are calmed, / like horses well-trained by a charioteer. / Having abandoned conceit, taintless, / even the devas long for me, such a one.”

Gāthādvayaṃ abhāsi.

He uttered these two verses.

Tassattho – imasmiṃ araññāyatane vasantesu bhikkhūsu kassa bhikkhuno therassa vā navassa vā majjhimassa vā chekena sārathinā sudantā assā viya manacchaṭṭhāni indriyāni samathaṃ dantabhāvaṃ nibbisevanabhāvaṃ gatāni. Kassa navavidhampi mānaṃ pahāya ṭhitattā pahīnamānassa catunnampi āsavānaṃ abhāvena anāsavassa iṭṭhādīsu tādilakkhaṇappattiyā tādino devāpi pihayanti manussāpi sammāpaṭipattidassanādinā ca ādarena patthentīti.

Its meaning is this: Among the monks dwelling in this forest abode, whose faculties—the six, with the mind as the sixth—are calmed, tamed, and free from indulgence, like horses well-trained by a skilled charioteer? And to whom, having abandoned the ninefold conceit, and being without the four taints, and having attained the characteristic of impartiality towards the desirable and undesirable, do even the devas long for, and humans, by seeing his proper practice and so forth, desire him with reverence?

Tattha ca gāthāyaṃ purimaḍḍhena anāgāmimaggādhigamo puṭṭho, anāgāminopi hi indriyāni pahīnakāmarāgabyāpādatāya samathaṃ nibbisevanataṃ gatāni honti. Itarena arahattamaggapaṭilābho, arahā hi ‘‘pahīnamāno anāsavo tādī’’ti ca vuccati.

In that verse, by the first half, the attainment of the non-returner path is questioned, for the faculties of non-returners too are calmed and have reached a state of non-indulgence through the abandoning of sensual desire and ill-will. By the other half, the attainment of the Arahant path is indicated, for an Arahant is indeed called “one who has abandoned conceit, taintless, such a one.”

Athāyasmā brahmāli padhānapariggāhakena vuttaṃ ‘‘kassindriyānī’’ti gāthaṃ paccanubhāsi. Tadatthaṃ attūpanāyikavasena vissajjento ‘‘mayhindriyānī’’tiādikāya dutiyagāthāya aññaṃ byākāsi, tattha mayhindriyānīti mama cakkhādīni indriyāni. Sesaṃ vuttanayameva.

Then the Venerable Brahmāli recited in response the verse “Whose faculties?” spoken by the one who encouraged striving. Answering its meaning by applying it to himself, he declared his final knowledge with the second verse beginning, “My faculties.” Here, “My faculties” means my faculties such as the eye, etc. The rest is as previously explained.

Brahmālittheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Brahmāli is concluded.

4. Mogharājattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Mogharāja

Chavipāpaka [Pg.420] cittabhaddakāti āyasmato mogharājattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ ākaṅkhanto paṇidhānaṃ katvā tattha tattha bhave puññāni karonto atthadassissa bhagavato kāle brāhmaṇakule nibbattitvā brāhmaṇānaṃ vijjāsippesu nipphattiṃ gato brāhmaṇamāṇave vijjāsippāni sikkhāpento ekadivasaṃ atthadassiṃ bhagavantaṃ bhikkhusaṅghaparivutaṃ gacchantaṃ disvā pasannamānaso pañcapatiṭṭhitena vanditvā sirasi añjaliṃ katvā ‘‘yāvatā rūpino sattā’’tiādinā chahi gāthāhi abhitthavitvā bhājanaṃ pūretvā madhuṃ upanāmesi. Satthā madhuṃ paṭiggahetvā anumodanaṃ akāsi.

“Chavipāpaka cittabhaddakā”—this verse was spoken by the Venerable Elder Mogharāja. What is its origin? This venerable one, too, having made an aspiration under previous Buddhas, was reborn in a good family during the time of the Blessed One Padumuttara. Having reached maturity, one day while listening to the Dhamma in the presence of the Teacher, he saw the Teacher establishing a certain monk in the foremost position among those who wore coarse robes. Desiring that rank for himself, he made a resolution and performed meritorious deeds in various existences. In the time of the Blessed One Atthadassī, he was reborn in a brahmin family, attained expertise in the arts and sciences of brahmins, and taught those arts and sciences to brahmin youths. One day, seeing the Blessed One Atthadassī walking surrounded by the Saṅgha of monks, with a joyful mind, he paid homage with the fivefold prostration, raised his joined hands to his head, and with six verses beginning “Yāvatā rūpino sattā,” he praised him and, having filled a vessel, offered honey. The Teacher accepted the honey and gave his appreciation.

So tena puññakammena devamanussesu saṃsaranto kassapassa bhagavato kāle kaṭṭhavāhanassa nāma rañño amacco hutvā tena satthu ānayanatthaṃ purisasahassena pesito satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vīsativassasahassāni samaṇadhammaṃ katvā tato cuto ekaṃ buddhantaraṃ sugatīsuyeva parivattento imasmiṃ buddhuppāde brāhmaṇakule nibbattitvā mogharājāti laddhanāmo bāvarībrāhmaṇassa santike uggahitasippo saṃvegajāto tāpasapabbajjaṃ pabbajitvā tāpasasahassaparivāro ajitādīhi saddhiṃ satthu santikaṃ pesito tesaṃ pannarasamo hutvā pañhe pucchitvā pañhavissajjanapariyosāne arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.4.64-83) –

Through that meritorious deed, wandering among devas and humans, in the time of the Blessed One Kassapa, he became a minister of the king named Kaṭṭhavāhana. Sent by the king with a thousand men to bring the Teacher, he went to the Teacher, heard the Dhamma, gained faith, and went forth. Having practiced the duties of a recluse for twenty thousand years, after passing away from there, he was reborn only in happy destinations for one Buddha-interval. In this Buddha-era, he was reborn in a brahmin family and received the name Mogharāja. Having mastered the arts in the presence of the brahmin Bāvarī, he felt spiritual urgency and went forth into the ascetic life. With a retinue of a thousand ascetics, he was sent to the Teacher along with Ajita and the others. Being the fifteenth among them, he asked his questions, and at the conclusion of the explanation of the questions, he attained Arahantship. Thus it is said in the Apadāna (Thera Apadāna 1.4.64–83):

‘‘Atthadassī tu bhagavā, sayambhū aparājito;

Bhikkhusaṅghaparibyūḷho, rathiyaṃ paṭipajjatha.

“The Blessed One Atthadassī, the Self-become, the Unconquered, / surrounded by the Saṅgha of monks, proceeded along the road.”

‘‘Sissehi samparivuto, gharamhā abhinikkhamiṃ;

Nikkhamitvānahaṃ tattha, addasaṃ lokanāyakaṃ.

“Surrounded by disciples, I departed from my house; / having departed, there I saw the Leader of the World.”

‘‘Abhivādiya sambuddhaṃ, sire katvāna añjaliṃ;

Sakaṃ cittaṃ pasādetvā, santhaviṃ lokanāyakaṃ.

“Having paid homage to the Perfectly Enlightened One, placing my joined hands on my head, / having gladdened my mind, I praised the Leader of the World.”

‘‘Yāvatā [Pg.421] rūpino sattā, arūpī vā asaññino;

Sabbe te tava ñāṇamhi, anto honti samogadhā.

“Whatever beings there are with form, or formless, or without perception— / all of them are encompassed within your knowledge, fully included.”

‘‘Sukhumacchikajālena, udakaṃ yo parikkhipe;

Ye keci udake pāṇā, antojāle bhavanti te.

“Like one who might surround the water with a fine-meshed net— / whatever creatures are in the water, they are within the net.”

‘‘Yesañca cetanā atthi, rūpino ca arūpino;

Sabbe te tava ñāṇamhi, anto honti samogadhā.

“And those who have volition, both with form and without form— / all of them are encompassed within your knowledge, fully included.”

‘‘Samuddharasimaṃ lokaṃ, andhakārasamākulaṃ;

Tava dhammaṃ suṇitvāna, kaṅkhāsotaṃ taranti te.

“You rescue this world, which is filled with darkness; / having heard your Dhamma, they cross the stream of doubt.”

‘‘Avijjānivute loke, andhakārena otthaṭe;

Tava ñāṇamhi jotante, andhakārā padhaṃsitā.

“In a world shrouded by ignorance, covered with darkness, / when your knowledge shines, the darkness is dispelled.”

‘‘Tuvaṃ cakkhūsi sabbesaṃ, mahātamapanūdano;

Tava dhammaṃ suṇitvāna, nibbāyati bahujjano.

“You are the eye for all, the dispeller of great darkness; / having heard your Dhamma, many people attain Nibbāna.”

‘‘Puṭakaṃ pūrayitvāna, madhukhuddamaneḷakaṃ;

Ubho hatthehi paggayha, upanesiṃ mahesino.

“Having filled a basket with pure honey and honeycomb, / raising it with both hands, I offered it to the Great Sage.”

‘‘Paṭiggaṇhi mahāvīro, sahatthena mahā isi;

Bhuñjitvā tañca sabbaññū, vehāsaṃ nabhamuggami.

“The Great Hero, the Great Seer, accepted it with his own hand; / having eaten it, the All-Knowing One ascended into the sky.”

‘‘Antalikkhe ṭhito satthā, atthadassī narāsabho;

Mama cittaṃ pasādento, imā gāthā abhāsatha.

“Standing in the sky, the Teacher, Atthadassī, the Bull of Men, / gladdening my mind, spoke these verses:”

‘‘Yenidaṃ thavitaṃ ñāṇaṃ, buddhaseṭṭho ca thomito;

Tena cittappasādena, duggatiṃ so na gacchati.

“Because he has praised this knowledge and extolled the Supreme Buddha, / through that confidence of mind, he will not go to a bad destination.”

‘‘Catuddasañca khattuṃ so, devarajjaṃ karissati;

Pathabyā rajjaṃ aṭṭhasataṃ, vasudhaṃ āvasissati.

“Fourteen times he will exercise the sovereignty of the devas; / eight hundred times he will rule the kingdom of the earth, he will hold sway over the wealth-bearer.”

‘‘Pañceva satakkhattuñca, cakkavattī bhavissati;

Padesarajjaṃ asaṅkheyyaṃ, mahiyā kārayissati.

“And five hundred times he will be a wheel-turning monarch; / countless times, he will exercise regional sovereignty over the earth.”

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Gotamassa bhagavato, sāsane pabbajissati.

“A reciter, a master of mantras, one who has gone to the far shore of the three Vedas, / he will go forth in the Dispensation of the Blessed One Gotama.”

‘‘Gambhīraṃ [Pg.422] nipuṇaṃ atthaṃ, ñāṇena vicinissati;

Mogharājāti nāmena, hessati satthu sāvako.

“With knowledge, he will investigate the deep and subtle meaning; / by the name of Mogharāja, he will be a disciple of the Teacher.”

‘‘Tīhi vijjāhi sampannaṃ, katakiccamanāsavaṃ;

Gotamo satthavāhaggo, etadagge ṭhapessati.

“Endowed with the three knowledges, having done what was to be done, taintless, / Gotama, the foremost leader of the caravan, will place him in the foremost position.”

‘‘Hitvā mānusakaṃ yogaṃ, chetvāna bhavabandhanaṃ;

Sabbāsave pariññāya, viharāmi anāsavo.

“Having abandoned the human yoke, having cut the fetter of existence, / fully understanding all taints, I dwell taintless.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s Dispensation has been fulfilled.”

Arahattaṃ pana patvā satthalūkhaṃ suttalūkhaṃ rajanalūkhanti visesena tividhenapi lūkhena samannāgataṃ paṃsukūlaṃ dhāresi. Tena naṃ satthā lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapesi. Aparabhāge purimakammappaccayā parihārassa akaraṇato therassa sarīre daddupīḷakādīni uppajjitvā vaḍḍhiṃsu. So ‘‘senāsanaṃ dussatī’’ti hemantepi magadhakkhettesu palālasanthārāni attharitvā seti. Taṃ ekadivasaṃ upaṭṭhānaṃ upasaṅkamitvā vanditvā ekamantaṃ nisinnaṃ satthā paṭisanthāravasena ‘‘chavipāpakā’’tiādinā paṭhamagāthāya pucchi.

Having attained Arahantship, he wore cast-off robes that were especially rough in three ways: rough from the loom, rough from the thread, and rough from dye. Because of this, the Teacher placed him foremost among those who wear rough robes. Later, due to past kamma and a failure to take precautions, boils and sores arose and spread on the elder’s body. Thinking, "The bedding will be soiled," he spread straw mats in the Magadha fields even in winter and lay there. One day, after approaching the Teacher for attendance, paying homage, and sitting to one side, the Teacher questioned him with the first verse, beginning with "Chavipāpakā," by way of a friendly greeting.

207. Tattha chavipāpakāti daddukacchupīḷakāhi bhinnacchavibhāvato hīnacchavika duṭṭhacchavika. Cittabhaddakāti anavasesakilesappahānena brahmavihārasevanāya ca bhaddacitta sundaracitta. Mogharājāti tassa ālapanaṃ. Satataṃ samāhitoti aggaphalasamādhinā niccakālaṃ abhiṇhaṃ samāhitamānaso. Hemantikasītakālarattiyoti hemantasamaye sītakālarattiyo. Accantasaṃyoge cetaṃ upayogavacanaṃ. ‘‘Hemantikā sītakālarattiyo’’tipi pāḷi. Tattha hemantikāti hemantogadhā hemantapariyāpannāti attho. Bhikkhu tvaṃ sīti bhikkhu ko tvaṃ asi, evaṃbhūto paresu tava senāsanaṃ katvā adentesu saṅghikañca senāsanaṃ apavisanto. Kathaṃ karissasīti yathāvutte sītakāle kathaṃ attabhāvaṃ pavattesīti satthā pucchi. Evaṃ pana puṭṭho thero satthu tamatthaṃ kathento –

207. There, 'of bad skin' means having broken skin due to ringworm, scabies, or boils—thus, one with inferior skin, of afflicted skin. 'Of good mind' means having a beautiful and excellent mind through the complete abandonment of defilements and the cultivation of the divine abidings. 'Mogharāja' is his name, used as a form of address. 'Ever concentrated' means constantly and repeatedly having a mind absorbed in the highest fruition attainment. 'In the cold winter nights' refers to the cold nights of the winter season. This is a locative case denoting continuous duration. There is also the Pāli reading: 'Hemantikā sītakālarattiyo.' Herein, 'winter' means immersed in winter, pertaining to winter. The question 'Monk, how will you manage?' implies: 'Being such a monk, when others do not provide you with a dwelling and you do not enter the communal dwelling, how will you manage?' Thus, the Teacher asked how he would sustain himself in the cold season as described. When questioned thus, the elder, explaining the matter to the Teacher, said—

208.

208.

‘‘Sampannasassā [Pg.423] magadhā, kevalā iti me sutaṃ;

Palālacchannako seyyaṃ, yathaññe sukhajīvino’’ti. – gāthamāha;

"Magadha is entirely rich in crops, so I have heard; I lie on a bed covered with straw, like others who live a life of ease." – thus he spoke the verse.

Tattha sampannasassāti nipphannasassā. Magadhāti magadharaṭṭhaṃ vadati. Magadhā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīvasena ‘‘magadhā’’tveva bahuvacanena vuccati. Kevalāti anavasesā. Iti me sutanti evaṃ mayā sutaṃ. Tattha yo adiṭṭho padeso, tassa vasena sutanti vuttaṃ. Tena edise kāle magadhesu yattha katthaci mayā vasituṃ sakkāti dasseti. Palālacchannako seyyaṃ, yathaññe sukhajīvinoti yathā aññe sukhajīvino bhikkhū senāsanasappāyaṃ laddhā sundarehi attharaṇapāvuraṇehi sukhena sayanti, evaṃ ahampi palālasanthārameva heṭṭhā santharitvā upari tiriyañca palālacchadaneneva chāditasarīratāya palālacchannako seyyaṃ sayiṃ, seyyaṃ kappesinti attano yathālābhasantosaṃ vibhāveti.

There, 'sampannasassā' means crops that are fully grown. 'Magadhā' refers to the Magadha country. The princes of the countryside are called 'Magadhā,' and by customary usage, even a single region where they dwell is referred to in the plural as 'Magadhā.' 'Kevalā' means without exception. 'Iti me sutaṃ' means 'thus have I heard.' There, regarding a place that was unseen, it is said to have been 'heard.' This shows that at such a time he was able to dwell anywhere in Magadha. The phrase 'I lie on a bed covered with straw, like others who live a life of ease' means: just as other monks who live comfortably, having obtained suitable lodgings, sleep happily with beautiful coverings and spreads, so too I, having spread a straw mat beneath and having my body covered above and crosswise with just a straw covering, lay down. Thus, being 'covered with straw,' I make my bed. In this way, he expresses his contentment with whatever he obtains.

Mogharājattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Mogharāja is completed.

5. Visākhapañcālaputtattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Visākha Pañcālaputta

Na ukkhipe no ca parikkhipe pareti āyasmato visākhassa pañcālaputtassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito cuddase kappe paccantagāme daliddakule nibbattitvā viññutaṃ patto ekadivasaṃ phalapariyesanaṃ carantehi tasmiṃ gāme manussehi saddhiṃ araññaṃ gato tattha ekaṃ paccekabuddhaṃ disvā pasannamānaso valliphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe maṇḍalikarājakule nibbattitvā visākhoti laddhanāmo pañcālarājadhītuyā puttabhāvato pacchā pañcālaputtoti paññāyittha. So pitari mate rajjaṃ kārento satthari attano gāmasamīpagate satthu santikaṃ gantvā [Pg.424] dhammaṃ sutvā paṭiladdhasaddho pabbajitvā satthārā saddhiṃ sāvatthiṃ gato vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.39.31-36) –

"One should not exalt oneself nor disparage others," this is the verse of the Venerable Visākha Pañcālaputta. What is its origin? He too, having made aspirations under past Buddhas, accumulated merit here and there in his existences, merit that supports liberation. Fourteen aeons ago from this one, he was born in a poor family in a border village. Having reached maturity, one day while searching for fruits with the people of that village, he went to the forest and saw a Paccekabuddha. With a serene mind, he offered a fruit from a creeper. Through that meritorious deed, he wandered among gods and humans. In this Buddha's dispensation, he was born into a ruling family in the Magadha country and was given the name Visākha. Because he was the son of the daughter of the king of Pañcāla, he later became known as Pañcālaputta. When his father died, he ruled the kingdom. When the Teacher came near his village, he went to the Teacher, heard the Dhamma, and gained faith. Having gone forth, he accompanied the Teacher to Sāvatthī, established insight, and soon attained the six higher knowledges. Thus it is said in the Apadāna (Apa. Thera 1.39.31-36):

‘‘Sabbe janā samāgamma, agamiṃsu vanaṃ tadā;

Phalamanvesamānā te, alabhiṃsu phalaṃ tadā.

"All the people gathered together and went to the forest then; seeking fruit, they obtained fruit at that time.

‘‘Tatthaddasāsiṃ sambuddhaṃ, sayambhuṃ aparājitaṃ;

Pasannacitto sumano, valliphalamadāsahaṃ.

"There I saw the Sambuddha, the Self-Awakened, the Unconquered One; with a serene and joyful mind, I gave a fruit from a creeper.

‘‘Catuddase ito kappe, yaṃ phalamadadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

"Fourteen aeons ago from this one, when I gave that fruit; I know of no bad destination since then—this is the fruit of giving that fruit.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up... the Buddha's teaching has been fulfilled."

Chaḷabhiñño pana hutvā thero ñātīnaṃ anukampāya jātibhūmiṃ agamāsi. Tattha manussā theraṃ upasaṅkamitvā kālena kālaṃ dhammaṃ suṇantā ekadivasaṃ ‘‘katihi nu kho, bhante, aṅgehi samannāgato dhammakathiko hotī’’ti dhammakathikalakkhaṇaṃ pucchiṃsu. Thero tesaṃ dhammakathikalakkhaṇaṃ kathento –

The elder, having attained the six higher knowledges, went to his birthplace out of compassion for his relatives. There, people approached the elder and, listening to the Dhamma from time to time, one day asked, "Venerable sir, with how many qualities is a Dhamma preacher endowed?" The elder, explaining to them the characteristics of a Dhamma preacher, said:

209.

209.

‘‘Na ukkhipe no ca parikkhipe pare, na okkhipe pāragataṃ na eraye;

Na cattavaṇṇaṃ parisāsu byāhare, anuddhato sammitabhāṇi subbato.

"One should not exalt oneself nor disparage others; one should not belittle nor provoke one who has gone beyond. One should not speak of one's own praise in assemblies; be unagitated, speak moderately, and be of good conduct.

210.

210.

‘‘Susukhumanipuṇatthadassinā, matikusalena nivātavuttinā;

Saṃsevitabuddhasīlinā, nibbānaṃ na hi tena dullabha’’nti. –

"By one who sees very subtle and refined meanings, who is skilled in intellect and of humble conduct, by one accustomed to associating with the wise—for such a one, Nibbāna is not hard to attain."

Gāthādvayaṃ abhāsi.

He spoke these two verses.

Tattha na ukkhipeti attānaṃ na ukkhipeyya, jātiādīhi bāhusaccādīhi ca attukkaṃsanaṃ na kareyya. No ca parikkhipe pareti pare parapuggale teheva jātiādīhi no parikkhipe paricchinditvā na khipeyya guṇaparidhaṃsanavasena [Pg.425] vā na khipeyya. Na okkhipe pare iccevaṃ sambandho. Pare ojjhāpanavasena na okkhipe heṭṭhato katvā pare na olokāpeyya, na ojjhāpeyyāti attho. ‘‘Na ukkhipe’’ti keci paṭhanti, so evattho. Pāragatanti saṃsārapāraṃ viya vijjāya pāraṃ gataṃ khīṇāsavaṃ tevijjaṃ chaḷabhiññaṃ vā na eraye na ghaṭṭaye na āsādeyya. Na cattavaṇṇaṃ parisāsu byāhareti attano vaṇṇaṃ guṇaṃ lābhasakkārasilokaṃ nikāmayamāno khattiyaparisādīsu na bhāseyya. Anuddhatoti uddhaccarahito. Uddhatassa hi vacanaṃ nādiyanti. Sammitabhāṇīti sammadeva mitabhāṇī, kālena sāpadesaṃ pariyantavatiṃ atthasañhitameva vācaṃ bhāsanasīloti attho. Ito aññathā vadantassa vacanaṃ agahaṇīyaṃ hoti. Subbatoti sundaravato sīlasampanno. ‘‘Siyā’’ti kiriyāpadaṃ ānetvā yojetabbaṃ.

There, 'one should not exalt' means one should not exalt oneself; one should not boast about one's birth, extensive learning, and so forth. 'Nor should one disparage others' means one should not disparage other individuals based on those same factors like birth; one should not reject them by discriminating against them, nor disparage them by diminishing their virtues. The connection is thus: 'one should not belittle others.' This means one should not belittle others by way of reproaching them; one should not look down upon them or cause them to be looked down upon. Some read 'na ukkhipe' here; the meaning is the same. 'One who has gone beyond' means one who has gone to the far shore of knowledge, as if to the far shore of saṃsāra—an Arahant endowed with the threefold knowledge or the six higher knowledges. One should not provoke, agitate, or treat such a person with disrespect. 'One should not speak of one's own praise in assemblies' means one should not speak of one's own praise, virtue, gains, honor, or fame in assemblies of nobles and others, out of desire for them. 'Unagitated' means free from restlessness. For the words of a restless person are not heeded. 'A measured speaker' means one whose nature is to speak in a measured way, that is, to speak at the right time, with reason, with limits, and only what is connected to the goal. The words of one who speaks otherwise are not to be accepted. 'Of good conduct' means one of beautiful vows, endowed with virtue. The verb 'siyā' ('one should be') should be supplied to complete the sense.

Evaṃ thero saṅkhepeneva dhammakathikalakkhaṇaṃ vatvā tesaṃ guṇānaṃ attani labbhamānataṃ adhimuccitvā bhiyyosomattāya abhippasannaṃ mahājanaṃ ñatvā ‘‘evaṃvidhassa dhammakathikassa vimuttāyatanasannissitassa na nibbānaṃ dullabhaṃ, atha kho sulabhamevā’’ti dassento ‘‘susukhumanipuṇatthadassinā’’ti dutiyagāthamāha. Tassattho heṭṭhā vuttoyeva.

Thus the elder, having briefly explained the characteristics of a Dhamma speaker, and having become convinced that these qualities were found within himself, and having known that the great assembly was even more devoted, spoke the second verse, 'Susukhumanipuṇatthadassinā,' showing that for such a Dhamma speaker who is dependent on a basis for liberation, Nibbāna is not difficult to attain, but is indeed easily attainable. The meaning of this has already been stated below.

Visākhapañcālaputtattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Visākha Pañcālaputta is completed.

6. Cūḷakattheragāthāvaṇṇanā

6. The Commentary on the Verses of the Elder Cūḷaka

Nadanti morā susikhā supekhuṇāti āyasmato cūḷakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekatiṃse kappe sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannamānaso chattapaṇṇiphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe brāhmaṇakule nibbattitvā cūḷakoti laddhanāmo vayappatto dhanapāladamane satthari [Pg.426] laddhappasādo pabbajitvā samaṇadhammaṃ karonto indasālaguhāyaṃ vasati, so ekadivasaṃ guhādvāre nisinno magadhakkhettaṃ olokesi. Tasmiṃ khaṇe pāvusakālamegho gambhīramadhuranigghoso satapaṭalasahassapaṭalo añjana sikharasannikāso nabhaṃ pūretvā pavassati, mayūrasaṅghā ca meghagajjitaṃ sutvā haṭṭhatuṭṭhā kekāsaddaṃ muñcitvā tattha tattha padese naccantā vicaranti. Therassapi āvāsagabbhe meghavātaphassehi apagatadhammattā passaddhakarajakāye kallataṃ patte utusappāyalābhena cittaṃ ekaggaṃ ahosi, kammaṭṭhānavīthiṃ otari, so taṃ ñatvā kālasampadādikittanamukhena attānaṃ bhāvanāya ussāhento –

The verse of the Venerable Elder Cūḷaka begins: 'The peacocks cry, with beautiful crests and lovely plumage...' What is its origin? This one, too, had performed meritorious deeds in the time of previous Buddhas. Relying on the support of liberation wherever he was reborn, accumulating wholesome deeds conducive to unbinding, he was born in a household in the time of the Blessed One Sikhī, thirty-one eons ago. Having attained maturity, one day he saw the Teacher and, with a joyful mind, offered him a chattapaṇṇi fruit. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s dispensation, he was born in a brahmin family in Rājagaha. Named Cūḷaka, he came of age and, gaining faith in the Teacher at the subduing of Dhanapāla, he went forth. Practicing the ascetic life, he dwelled in the Indasāla Cave. One day, seated at the cave’s entrance, he surveyed the Magadha countryside. At that moment, a monsoon cloud, with a deep and sweet sound, with hundreds and thousands of layers, resembling a peak of collyrium, filled the sky and rained down. Hearing the thunder, flocks of peacocks, delighted and thrilled, released their 'kekā' cries and danced here and there. In the Elder’s dwelling, too, due to the heat having departed by the touch of the cloud-wind, his body, with its defilements calmed, became fit. His mind became one-pointed and entered the course of the meditation subject. Knowing this, he encouraged himself in development by praising the perfection of time and other conditions:

211.

211.

‘‘Nadanti morā susikhā supekhuṇā, sunīlagīvā sumukhā sugajjino;

Susaddalā cāpi mahāmahī ayaṃ, subyāpitambu suvalāhakaṃ nabhaṃ.

“The peacocks cry out, with fine crests and beautiful plumage, with lovely blue necks, fair faces, and fine voices; and this great earth is very grassy, well-spread with water, and the sky has fine clouds.”

212.

212.

‘‘Sukallarūpo sumanassa jhāyataṃ, sunikkamo sādhu subuddhasāsane;

Susukkasukkaṃ nipuṇaṃ sududdasaṃ, phusāhi taṃ uttamamaccutaṃ pada’’nti. –

“Being well-disposed in body, meditating with a joyful mind, strive well in the good teaching of the Buddha; attain that supreme, deathless state, which is exceedingly pure, subtle, and very difficult to see.”

Dve gāthā abhāsi.

He spoke two verses.

Tattha nadanti morā susikhā supekhuṇā, sunīlagīvā sumukhā sugajjinoti ete matthake uṭṭhitāhi sundarāhi sikhāhi samannāgatattā susikhā, nānāvaṇṇehi anekehi sobhanehi bhaddakapiñchehi samannāgatattā supekhuṇā, rājīvavaṇṇasaṅkāsāya sundarāya nīlavaṇṇāya gīvāya samannāgatattā sunīlagīvā, sundaramukhatāya sumukhā, manuññavāditāya sugajjino, morā sikhaṇḍino chajjasaṃvādī kekāsaddaṃ muñcantā [Pg.427] nadanti ravanti. Susaddalā cāpi mahāmahī ayanti ayañca mahāpathavī susaddalā sundaraharitatiṇā. Subyāpitambūti abhinavavuṭṭhiyā tahaṃ tahaṃ vissandamānasalilatāya suṭṭhu byāpitajalā vitatajalā. ‘‘Susukkatambū’’tipi pāṭho, suvisuddhajalāti attho. Suvalāhakaṃ nabhanti idañca nabhaṃ ākāsaṃ nīluppaladalasannibhehi samantato pūretvā ṭhitehi sundarehi valāhakehi meghehi suvalāhakaṃ.

Therein, 'the peacocks cry, with beautiful crests, lovely plumage, splendid blue necks, charming faces, and delightful calls': 'beautiful-crested' (susikhā) because they are endowed with beautiful crests that have risen on their heads; 'lovely-plumaged' (supekhuṇā) because they are adorned with many splendid and colorful feathers; 'splendid blue-necked' (sunīlagīvā) because they possess beautiful blue necks resembling the color of a blue lotus; 'charming-faced' (sumukhā) because of their charming faces; and 'delightful-calling' (sugajjino) because of their pleasant calls. The peacocks (morā), the crested ones (sikhaṇḍino), singing in the sixth note of the scale, release their 'kekā' sound and cry out. 'And this great earth is very grassy': this great earth (mahāpathavī) is 'very grassy' (susaddalā), meaning it has beautiful green grass. 'Well-spread with water' (subyāpitambu) means that due to the recent rain, it is thoroughly pervaded with water, with water spread about, as it flows here and there. There is also the reading 'susukkatambū,' which means 'with very pure water.' 'The sky has fine clouds' (suvalāhakaṃ nabhaṃ) means this sky, this expanse, has fine clouds (suvalāhakaṃ) because it is filled all around with beautiful clouds (valāhakehi) resembling blue lotus petals.

Sukallarūpo sumanassa jhāyatanti idāni utusappāyalābhena suṭṭhu kallarūpo kammaniyasabhāvo tvaṃ, nīvaraṇehi anajjhārūḷhacittatāya sundaramanassa yogāvacarassa yaṃ ārammaṇūpanijjhānavasena lakkhaṇūpanijjhānavasena ca jhāyataṃ. Sunikkamo…pe… accutaṃ padanti evaṃ jhāyanto ca sādhu subuddhassa sammāsambuddhassa sāsane sundaranikkamo hutvā suparisuddhasīlatāya susukkaṃ, visuddhasabhāvatāya sabbassapi saṃkilesassa gocarabhāvānupagamanato sukkaṃ, nipuṇañāṇagocaratāya nipuṇaṃ, paramagambhīratāya sududdasaṃ, paṇītabhāvena seṭṭhabhāvena ca uttamaṃ, niccasabhāvatāya accutaṃ padaṃ taṃ nibbānaṃ phusāhi attapaccakkhakaraṇena sammāpaṭipattiyā sacchikarohīti.

'Well-disposed in body, meditating with a joyful mind': now, because you have obtained a favorable season, you are truly well-disposed, in a workable state. You are a meditator with a beautiful mind, due to your mind not being overcome by the hindrances, who meditates by way of sustained reflection on the object and by way of sustained reflection on the characteristics. 'Strive well... the deathless state': thus meditating, having striven well in the good teaching of the Perfectly Self-Enlightened One, 'attain that Nibbāna.' It is 'exceedingly pure' (susukkaṃ) due to perfectly pure virtue; it is 'pure' (sukkaṃ) due to its pure nature, as it does not fall within the range of any defilement. It is 'subtle' because it is the domain of subtle knowledge; it is 'very difficult to see' due to its extreme profundity. It is 'supreme' because it is sublime and excellent. It is the 'deathless' (accutaṃ) 'state' (padaṃ) due to its eternal nature. 'Attain' it, meaning, realize it for yourself through right practice.

Evaṃ thero attānaṃ ovadantova utusappāyalābhena samāhitacitto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.39.37-42) –

Thus the elder, while admonishing himself in this way, having obtained a conducive season, with a concentrated mind, made an effort in insight and attained arahantship. Therefore, it was said in the Apadāna:

‘‘Kaṇikāraṃva jalitaṃ, puṇṇamāyeva candimaṃ;

Jalantaṃ dīparukkhaṃva, addasaṃ lokanāyakaṃ.

“Like a blazing Kaṇikāra tree, like the moon on a full-moon night, like a shining lampstand, I saw the Leader of the World.”

‘‘Kadaliphalaṃ paggayha, adāsiṃ satthuno ahaṃ;

Pasannacitto sumano, vanditvāna apakkamiṃ.

“Holding up a banana fruit, I gave it to the Teacher; with a confident and joyful mind, having paid homage, I departed.”

‘‘Ekatiṃse ito kappe, yaṃ phalamadadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“In the thirty-first eon from now, when I gave that fruit, I have known no bad destination; this is the fruit of the gift of fruit.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up... the Buddha's teaching has been done.”

Arahattaṃ [Pg.428] pana patvā thero attano paṭipattiṃ paccavekkhitvā pītisomanassajāto ‘‘nadanti morā’’tiādinā tāyeva gāthā paccudāhāsi. Tenassa idameva aññābyākaraṇaṃ ahosīti.

Having attained arahantship, the elder reflected on his own practice, and with joy and gladness arisen, he recited those very same verses beginning with 'The peacocks cry.' Thus, this itself was his declaration of final knowledge.

Cūḷakattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Cūḷaka is completed.

7. Anūpamattheragāthāvaṇṇanā

7. The Commentary on the Verses of the Elder Anūpama

Nandamānāgataṃ cittāti āyasmato anūpamattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito ekatiṃse kappe kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ padumaṃ nāma paccekabuddhaṃ piṇḍāya carantaṃ rathiyaṃ disvā pasannamānaso aṅkolapupphehi pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe ibbhakule nibbattitvā rūpasampattiyā anūpamoti laddhanāmo vayappatto upanissayasampannatāya kāme pahāya pabbajitvā vipassanāya kammaṃ karonto araññe viharati. Tassa cittaṃ bahiddhā rūpādiārammaṇesu vidhāvati. Kammaṭṭhānaṃ parivaṭṭati. Thero vidhāvantaṃ cittaṃ niggaṇhanto –

'The mind, delighting, has come': these are the verses of the Venerable Anūpama. What is their origin? This one, too, had performed meritorious deeds in the time of previous Buddhas, accumulating merit in various existences as a supporting condition for liberation. Thirty-one eons ago, he was born into a family, and having attained maturity, one day he saw a Paccekabuddha named Paduma walking for alms in the street. With a joyful mind, he honored him with Aṅkola flowers. Through that meritorious deed, wandering among devas and humans, in this Buddha’s dispensation he was born into a wealthy family in the Kosala country. Due to his perfection of form, he was named Anūpama. Coming of age, endowed with supporting conditions, he renounced sensual pleasures, went forth, and, while practicing insight meditation, dwelled in the forest. His mind would run about towards external objects such as forms. His meditation subject became unsettled. The elder, restraining his wandering mind:

213.

213.

‘‘Nandamānāgataṃ cittaṃ, sūlamāropamānakaṃ;

Tena teneva vajasi, yena sūlaṃ kaliṅgaraṃ.

“O mind, you have come delighting, placing one upon a stake. You go to that very place where the stake, the worthless log, is.”

214.

214.

‘‘Tāhaṃ cittakaliṃ brūmi, taṃ brūmi cittadubbhakaṃ;

Satthā te dullabho laddho, mānatthe maṃ niyojayī’’ti. –

“That I call a stain on the mind; that I call a betrayer of the mind. A Teacher, so hard to find, has been found by you. Do not engage me in what is harmful!”

Imāhi dvīhi gāthāhi ovadi.

He admonished it with these two verses.

Tattha nandamānāgataṃ cittāti nandamāna abhinandamāna citta abhinandamānaṃ āgataṃ uppannaṃ. Sūlamāropamānakanti dukkhuppattiṭṭhānatāya sūlasadisattā sūlaṃ taṃ taṃ bhavaṃ kammakilesehi ettakaṃ kālaṃ āropiyamānaṃ. Tena teneva vajasi, yena sūlaṃ kaliṅgaranti yattha yattha sūlasaṅkhātā [Pg.429] bhavā kaliṅgarasaṅkhātā adhikuṭṭanakā kāmaguṇā ca tena teneva, pāpacitta, vajasi, taṃ tadeva ṭhānaṃ upagacchasi, attano anatthaṃ na sallakkhesi.

Herein, 'the mind, delighting, has come' means the mind that delights, that greatly delights, that has come, that has arisen, delighting. 'As if being impaled on a stake' means that which is like a stake because it is the place of origin of suffering, namely, that existence, being impaled for so long by kamma and defilements. 'By that very path you go, wherever the stake, the kaliṅgara, is' means, O evil mind, you go by that very path, you approach that very place, wherever existences are called the stake, and sense pleasures are called the kaliṅgara, the crushing things; you do not discern your own harm.

Tāhaṃ cittakaliṃ brūmīti taṃ tasmā pamattabhāvato cittakaliṃ cittakālakaṇṇiṃ ahaṃ kathayāmi. Punapi taṃ brūmi kathemi cittadubbhakaṃ cittasaṅkhātassa attano bahūpakārassa santānassa anatthāvahanato cittadubbhiṃ. ‘‘Cittadubbhagā’’tipi paṭhanti. Cittasaṅkhātaalakkhikaappapuññāti attho. Kinti brūhīti ce? Āha ‘‘satthā te dullabho laddho, mānatthe maṃ niyojayī’’ti. Kappānaṃ asaṅkhyeyyampi nāma buddhasuñño loko hoti, satthari uppannepi manussattasaddhāpaṭilābhādayo dullabhā eva, laddhesu ca tesu satthāpi dullabhoyeva hoti. Evaṃ dullabho satthā idāni tayā laddho, tasmiṃ laddhe sampatipi anatthe ahite āyatiñca anatthāvahe dukkhāvahe akusale maṃ mā niyojesīti. Evaṃ thero attano cittaṃ ovadanto eva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.37.16-19) –

'That, I say, is a blemish on the mind' means, because of its heedless nature, I declare that to be a blemish on the mind, a black mark on the mind. Again, I declare it a betrayer of the mind, because it brings harm to one's own continuity, which is called the mind and is of great benefit. Some also recite 'cittadubbhagā' (unfortunate mind). The meaning is: unlucky and of little merit, associated with the mind. If it is asked, 'What do you declare?' he said: 'A Teacher is hard to find—you have found one, yet you urge me to conceit.' For countless aeons, the world is indeed devoid of Buddhas. Even when a Teacher has arisen, human birth, the acquisition of faith, and so on, are indeed rare; and when these have been obtained, a Teacher is still hard to find. Such a rare Teacher has now been found by you. Now that he has been found, do not urge me to what is unprofitable, unwholesome, bringing harm and suffering in the future, to what is unskillful. Thus admonishing his own mind, the Elder developed insight and attained arahantship. Therefore, it is said in the Apadāna (Ap. Th. 1.37.16–19):

‘‘Padumo nāma sambuddho, cittakūṭe vasī tadā;

Disvāna taṃ ahaṃ buddhaṃ, sayambhuṃ aparājitaṃ.

"The Buddha named Paduma was dwelling on Cittakūṭa then; having seen that Buddha, the Self-Enlightened One, the Unconquered One,"

‘‘Aṅkolaṃ pupphitaṃ disvā, ocinitvānahaṃ tadā;

Upagantvāna sambuddhaṃ, pūjayiṃ padumaṃ jinaṃ.

"Seeing the Aṅkola tree in bloom, I gathered its flowers then; approaching the Buddha, the Conqueror Paduma, I worshipped him."

‘‘Ekatiṃse ito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

"Thirty-one aeons ago, when I offered that flower, I have not known a bad rebirth—this is the fruit of worshipping the Buddha."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up...the Buddha's teaching has been done."

Anūpamattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Anūpama is concluded.

8. Vajjitattheragāthāvaṇṇanā

8. Commentary on the Verses of the Elder Vajjita

Saṃsaraṃ [Pg.430] dīghamaddhānanti āyasmato vajjitattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito pañcasaṭṭhime kappe ekasmiṃ paccantagāme nibbattitvā viññutaṃ patto vanacarako hutvā vicaranto ekadivasaṃ upasantaṃ nāma paccekabuddhaṃ pabbataguhāyaṃ viharantaṃ addasa. So tassa upasamaṃ disvā pasannamānaso campakapupphena pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe ibbhakule nibbatto jātadivasato paṭṭhāya mātugāmahatthaṃ gato rodati. Brahmalokato kira cavitvā idhāgato yasmā mātugāmasamphassaṃ na sahati, tasmā mātugāmasamphassavajjanato vajjitotveva nāmaṃ jātaṃ. So vayappatto satthu yamakapāṭihāriyaṃ disvā paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā tadaheva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.37.27-30) –

"Long is the round of transmigration"—this is the verse of the Elder Vajjita. What is its origin? This elder, too, had made aspirations in the presence of previous Buddhas, accumulating merit in various existences. Sixty-five aeons ago, he was born in a border village. Having attained maturity, he became a forest-dweller. While wandering, one day he saw a Paccekabuddha named Upasanta dwelling peacefully in a mountain cave. Seeing his serenity, his mind became joyful, and he offered worship with campaka flowers. Through that meritorious deed, he wandered among devas and humans until, in this Buddha-dispensation, he was reborn into a wealthy family in the Kosala country. From the day of his birth, whenever he was touched by a woman, he would cry. It is said that he had passed away from the Brahma world and come here. Because he could not bear the touch of women, he was named Vajjita (the Averted One) due to his aversion to female contact. When he came of age, he witnessed the Teacher's Twin Miracle. Gaining faith, he went forth. Developing insight, he attained the six higher knowledges on that very day. Therefore, it is said in the Apadāna (Ap. Th. 1.37.27–30):

‘‘Upasanto ca sambuddho, vasatī pabbatantare;

Ekacampakamādāya, upagacchiṃ naruttamaṃ.

"The Paccekabuddha Upasanta was dwelling in a mountain cave; taking a single campaka flower, I approached that supreme man."

‘‘Pasannacitto sumano, paccekamunimuttamaṃ;

Ubho hatthehi paggayha, pūjayiṃ aparājitaṃ.

"With a serene and joyful mind, raising both hands, I worshipped the unsurpassed Paccekabuddha, the Unconquered One."

‘‘Pañcasaṭṭhimhito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

"Sixty-five aeons ago, when I worshipped with a flower, I have not known a bad rebirth: this is the fruit of worshipping the Buddha."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up...the Buddha's teaching has been done."

Chaḷabhiñño pana hutvā attano pubbenivāsaṃ anussaritvā dhammasaṃvegena –

Having attained the six higher knowledges, recollecting his own past existences, he was stirred by a sense of urgency concerning the Dhamma—

215.

215.

‘‘Saṃsaraṃ dīghamaddhānaṃ, gatīsu parivattisaṃ;

Apassaṃ ariyasaccāni, andhabhūto puthujjano.

"Wandering this long journey, I revolved through the destinations; a blind worldling, I did not see the Noble Truths.

216.

216.

‘‘Tassa me appamattassa, saṃsārā vinaḷīkatā;

Sabbā gatī samucchinnā, natthi dāni punabbhavo’’ti. – dve gāthā abhāsi;

"For me, heedful, the round of transmigration has been uprooted; all destinations are cut off; now there is no more renewed existence." Thus he spoke two verses.

Tattha [Pg.431] saṃsaranti saṃsaranto, tasmiṃ tasmiṃ bhave ādānanikkhepavasena aparāparaṃ sandhāvanto. Dīghamaddhānanti cirakālaṃ anādimati saṃsāre aparimāṇakālaṃ. Gatīsūti sukatadukkaṭānaṃ kammānaṃ vasena sugatiduggatīsu. Parivattisanti ghaṭīyantaṃ viya paribbhamanto cavanupapajjanavasena aparāparaṃ parivattiṃ. Tassa pana parivattanassa kāraṇamāha ‘‘apassaṃ ariyasaccāni, andhabhūto puthujjano’’ti. Dukkhādīni cattāri ariyasaccāni ñāṇacakkhunā apassanto appaṭivijjhanto, tato eva avijjandhatāya andhabhūto puthūnaṃ jananādīhi kāraṇehi puthujjano honto gatīsu parivattisanti yojanā, tenevāha bhagavā –

Herein, 'wandering' means wandering, running back and forth in each existence by way of taking up and laying down. 'For a long time' means for a long period, for an immeasurable period in beginningless transmigration. 'Through destinations' means in happy and miserable destinations by way of well-done and ill-done kamma. 'I revolved' means I revolved again and again by way of passing away and reappearing, wandering like a potter's wheel. He states the reason for that revolving: 'Not seeing the Noble Truths, the ordinary person, being blind.' Not seeing, not penetrating with the eye of wisdom the four Noble Truths beginning with suffering, hence being blinded by the blindness of ignorance, becoming an ordinary person for reasons such as being born in many ways, he revolves through destinations—this is the connection. Therefore, the Blessed One said:

‘‘Catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañcā’’ti (mahāva. 287; dī. ni. 2.155; saṃ. ni. 5.1091; netti. 114).

"Monks, it is through not comprehending, not penetrating the Four Noble Truths that this long journey has been traversed and wandered through, both by me and by you." (Mv. 287; DN 2.155; SN 5.1091; Nett. 114)

Tassa mayhaṃ vuttanayena pubbe puthujjanasseva sato idāni satthārā dinnanayena appamattassa appamādapaṭipattiyā samathavipassanābhāvanaṃ matthakaṃ pāpetvā ṭhitassa. Saṃsārā vinaḷīkatāti saṃsaranti sattā etehīti ‘‘saṃsārā’’ti laddhanāmā kammakilesā aggamaggena samucchinnattā vigatanaḷā nimmūlā katā. Sabbā gatī samucchinnāti evaṃ kammakilesavaṭṭānaṃ vinaḷīkatattā nirayādikā sabbāpi gatiyo sammadeva ucchinnā viddhaṃsitā, tato eva natthi dāni āyatiṃ punabbhavoti idameva ca therassa aññābyākaraṇaṃ ahosīti.

For me, who was previously an ordinary person in the manner described, now, by the method given by the Teacher, being heedful, having brought the development of serenity and insight to its culmination through the practice of heedfulness, I stand established. 'The round of transmigration has been uprooted' means that kamma and defilements, which are called 'transmigration' because beings transmigrate by means of them, have been utterly cut off by the noble path, and thus have been made devoid of sprouts, uprooted. 'All destinations are cut off' means that since the round of kamma and defilements has thus been uprooted, all destinations, beginning with the hells, have been utterly cut off, destroyed. Therefore, there is now no renewed existence in the future—and this was the Elder's declaration of final knowledge.

Vajjitattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vajjita is concluded.

9. Sandhitattheragāthāvaṇṇanā

9. The Commentary on the Verses of the Elder Sandhita

Assatthe haritobhāseti āyasmato sandhitattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito ekatiṃse kappe sikhissa bhagavato kāle eko gopālako ahosi. So satthari parinibbute aññataraṃ theraṃ upasaṅkamitvā [Pg.432] tassa santike buddhaguṇapaṭisaṃyuttaṃ dhammaṃ sutvā pasannamānaso ‘‘kuhiṃ bhagavā’’ti pucchitvā parinibbutabhāvaṃ sutvā ‘‘evaṃ mahānubhāvā buddhāpi nāma aniccatāvasaṃ gacchanti, aho saṅkhārā addhuvā’’ti aniccasaññaṃ paṭilabhi. Taṃ thero bodhipūjāya ussāhesi. So kālena kālaṃ bodhirukkhasamīpaṃ gantvā vipassanaṃ paṭṭhapetvā buddhaguṇe anussaranto bodhiṃ vandati. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe ibbhakule nibbattitvā sandhitoti laddhanāmo vayappatto aniccatāpaṭisaṃyuttaṃ dhammakathaṃ sutvā saṃvegajāto pabbajitvā vipassanaṃ paṭṭhapetvā ñāṇassa paripākaṃ gatattā nacirasseva chaḷabhiñño ahosi. So attano pubbenivāsaṃ anussaranto sikhissa bhagavato kāle bodhivandanaṃ buddhānussatiṃ aniccasaññāpaṭilābhañca anussaritvā tadupanissayena attano visesādhigamaṃ pakāsento –

“The Assattha tree shines green,” a verse by the Venerable Elder Sandhita. What is its origin? This elder too had performed meritorious deeds in the presence of past Buddhas, accumulating merits in various existences. In the thirty-first aeon from now, during the time of the Blessed One Sikhī, he was a cowherd. When the Teacher had attained final Nibbāna, he approached a certain elder and, hearing Dhamma connected with the virtues of the Buddha, his mind became serene. He asked, “Where is the Blessed One?” and upon hearing of his final Nibbāna, he reflected, “Even Buddhas, so mighty, succumb to impermanence! Alas, all conditioned things are impermanent!” Thus, he gained the perception of impermanence. That elder encouraged him to pay homage to the Bodhi tree. From time to time, he would go to the vicinity of the Bodhi tree, establish insight meditation, recollect the virtues of the Buddha, and pay homage to the Bodhi tree. Through that meritorious deed, he wandered among devas and humans until, in this Buddha’s Dispensation, he was reborn in the Kosala country in a wealthy household. Named Sandhita, when he came of age, upon hearing a Dhamma talk on impermanence, he was stirred by a sense of spiritual urgency. He went forth into homelessness, established insight meditation, and as his knowledge matured, he soon attained the six higher knowledges. Recollecting his past lives, he remembered how, during the time of the Blessed One Sikhī, he had paid homage to the Bodhi tree, practiced recollection of the Buddha's virtues, and gained the perception of impermanence. Recalling these as the supporting conditions for his own special attainment, he declared:

217.

217.

‘‘Assatthe haritobhāse, saṃvirūḷhamhi pādape;

Ekaṃ buddhagataṃ saññaṃ, alabhitthaṃ patissato.

“Beneath the Assattha tree, shining green, a well-grown tree, I gained a single perception directed to the Buddha, being mindful.

218.

218.

‘‘Ekatiṃse ito kappe, yaṃ saññamalabhiṃ tadā;

Tassā saññāya vāhasā, patto me āsavakkhayo’’ti. –

Thirty-one aeons from now, the perception I gained then—by the force of that perception, the destruction of the taints has been attained by me.”

Dve gāthā abhāsi.

He uttered two verses.

Tattha assattheti assatthaṭṭhānīye, yvāyaṃ etarahi amhākaṃ bhagavato bodhirukkho assattho, etassa ṭhāne tadā sikhissa bhagavato bodhirukkho puṇḍarīko ṭhitoti so assatthaṭṭhānīyatāya ‘‘assatthe’’ti vuttaṃ. Sattānaṃ assāsajananato vā. Apare pana ‘‘assattharukkhamūle nisīditvā tadā buddhānussatiyā bhāvitattā thero ‘assatthe’ti avocā’’ti vadanti. Haritobhāseti haritehi sāramaṇivaṇṇehi obhāsamāne. Saṃvirūḷhamhīti suṭṭhu virūḷhe suppatiṭṭhite, sughananicitapattapalāsapallavehi virūḷhasañchanneti ca vadanti. Pādapeti rukkhe. Ekaṃ buddhagataṃ saññaṃ, alabhitthaṃ patissatoti buddhārammaṇaṃ [Pg.433] ārammaṇassa ekajātiyattā ekaṃ ‘‘itipi so bhagavā’’tiādinayappavattaṃ buddhānussatisahagataṃ saññaṃ buddhaguṇānaṃ patipatisaraṇato patissato hutvā alabhiṃ.

Herein, ‘assatthe’ means the place of the assattha tree; that is, where now stands the Bodhi tree of our Blessed One, the Assattha tree. In that very spot at that time stood the Bodhi tree of the Blessed One Sikhī, the Puṇḍarīka tree. Thus, because it was in the place of an assattha tree, it is called ‘assatthe.’ Or, because it generates comfort for beings. Others, however, say: “Because the elder sat at the foot of an assattha tree at that time and developed recollection of the Buddha, he said ‘assatthe.’” ‘Haritobhāse’ means shining with green hues, with the color of emeralds. ‘Saṃvirūḷhamhi’ means well-grown, firmly established; and some say, ‘well-covered with dense, closely-packed leaves and fresh shoots.’ ‘Pādape’ means ‘tree.’ ‘Ekaṃ buddhagataṃ saññaṃ, alabhitthaṃ patissato’ means: because the object was solely the Buddha, I gained a single perception accompanied by recollection of the Buddha, arising in the manner of “Indeed, the Blessed One is...” and so forth, being mindful due to repeatedly recollecting the virtues of the Buddha.

Kadā pana sā saññā laddhā, kīvatāya siddhāti āha ‘‘ekatiṃse ito kappe’’tiādi. Ito bhaddakappato uddhaṃ ārohanavasena ekatiṃse kappe. Yaṃ saññanti yaṃ buddhānussatisahagataṃ saññaṃ, yaṃ vā buddhānaṃ aniccataṃ disvā tadanusārena sabbāsaṅkhāresu tadā aniccasaññaṃ alabhiṃ. Tassā saññāya vāhasāti tassā yathāvuttāya saññāya kāraṇabhāvena taṃ upanissayaṃ katvā. Patto me āsavakkhayoti idāni mayā āsavānaṃ khayo nirodho adhigatoti imāyeva ca imassa therassa apadānagāthāpi. Yathāha (apa. thera 1.22.27-30) –

When was that perception gained, and how was it accomplished? He said, “In the thirty-first aeon from now,” and so forth. Counting upwards from this auspicious aeon, it was the thirty-first aeon. What is ‘that perception’? It refers to the perception accompanied by recollection of the Buddha, or the perception of impermanence in all conditioned things that he gained at that time by seeing the impermanence of the Buddhas and following that. ‘By the force of that perception’ means making that perception as described the cause and strong supporting condition. ‘The destruction of the taints has been attained by me’ means that now the destruction and cessation of the taints has been attained by me. These are also the Apadāna verses of this elder. As it is said:

‘‘Assatthe haritobhāse…pe… patto me āsavakkhayo.‘‘Ito terasakappamhi, dhaniṭṭho nāma khattiyo;

Sattaratanasampanno, cakkavattī mahabbalo.

“Beneath the Assattha tree, shining green… the destruction of the taints has been attained by me. Thirteen aeons from now, there was a khattiya named Dhaniṭṭha, endowed with the seven treasures, a powerful Wheel-turning Monarch.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt away… the Buddha's Dispensation has been accomplished.”

Sandhitattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Sandhita is concluded.

Pañcamavaggavaṇṇanā niṭṭhitā.

The Commentary on the Fifth Chapter is concluded.

Niṭṭhitā ca dukanipātavaṇṇanā.

And the Commentary on the Book of Twos is concluded.

3. Tikanipāto

3. The Book of Threes

1. Aṅgaṇikabhāradvājattheragāthāvaṇṇanā

1. The Commentary on the Verses of Elder Aṅgaṇikabhāradvāja

Tikanipāte [Pg.434] ayoni suddhimanvesanti āyasmato aṅgaṇikabhāradvājattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito ekatiṃse kappe sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ piṇḍāya carantaṃ disvā pasannamānaso pañcapatiṭṭhitena vanditvā añjaliṃ paggaṇhi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde himavantasamīpe ukkaṭṭhe nāma nagare vibhavasampannassa brāhmaṇassa gehe nibbattitvā aṅgaṇikabhāradvājoti laddhanāmo vayappatto vijjāsippesu nipphattiṃ gato nekkhammajjhāsayatāya paribbājakapabbajjaṃ pabbajitvā amaraṃ tapaṃ caranto tattha tattha vicaranto sammāsambuddhaṃ janapadacārikaṃ carantaṃ disvā pasannamānaso satthu santike dhammaṃ sutvā taṃ micchātapaṃ pahāya sāsane pabbajitvā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.23.48-51) –

In the Book of Threes, “Seeking purity by improper means,” are the verses of the Venerable Elder Aṅgaṇikabhāradvāja. What is its origin? This elder, too, having performed meritorious deeds in the presence of past Buddhas, accumulating merit that served as a supporting condition for liberation in various existences, was reborn in a noble household during the time of the Blessed One Sikhī, thirty-one aeons from now. Having attained discernment, one day he saw the Teacher going on alms round and, with a serene mind, paid homage with a five-point prostration and raised his joined hands. By that meritorious deed, he wandered among devas and humans until, in this Buddha's Dispensation, he was reborn in the city named Ukkaṭṭha, near the Himalayas, in the household of a wealthy brahmin, and was named Aṅgaṇikabhāradvāja. When he came of age, he became accomplished in the sciences and arts but, due to his inclination for renunciation, he went forth into the wandering ascetic's life. Practicing austerities for immortality, wandering here and there, he saw the Perfectly Self-Enlightened One traveling through the countryside. With a serene mind, he listened to the Dhamma in the Teacher's presence, abandoned that misguided austerity, and went forth into the Dispensation. Applying himself to insight meditation, he soon attained the six higher knowledges. Thus it is said in the Apadāna:

‘‘Usabhaṃ pavaraṃ vīraṃ, vessabhuṃ vijitāvinaṃ;

Pasannacitto sumano, buddhaseṭṭhamavandahaṃ.

“With a serene and joyful mind, I paid homage to Vessabhū, the supreme bull, the hero, the victorious one, the foremost of Buddhas.

‘‘Ekatiṃse ito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, vandanāya idaṃ phalaṃ.

Thirty-one aeons from now, for the deed I performed then, I have not known a bad destination; this is the fruit of paying homage.

‘‘Catuvīsatikappamhi, vikatānandanāmako;

Sattaratanasampanno, cakkavattī mahabbalo.

Twenty-four aeons from now, there was one named Vikatānanda, endowed with the seven treasures, a powerful Wheel-turning Monarch.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt away… the Buddha's Dispensation has been accomplished.”

Chaḷabhiñño pana hutvā vimuttisukhena viharanto ñātīnaṃ anukampāya attano jātibhūmiṃ gantvā bahū ñātake saraṇesu ca sīlesu ca patiṭṭhāpetvā tato nivattitvā kururaṭṭhe kuṇḍiyassa nāma nigamassa avidūre [Pg.435] araññe vasanto kenacideva karaṇīyena uggārāmaṃ gato uttarāpathato āgatehi sandiṭṭhehi brāhmaṇehi samāgato tehi, ‘‘bho bhāradvāja, kiṃ disvā brāhmaṇānaṃ samayaṃ pahāya imaṃ samayaṃ gaṇhī’’ti pucchito tesaṃ ito buddhasāsanato bahiddhā suddhi natthīti dassento –

Having attained the six higher knowledges and dwelling in the bliss of deliverance, out of compassion for his kinsmen, he went to his native land. There he established many kinsmen in the refuges and precepts, then returned and dwelt in a forest not far from the town named Kuṇḍiya in the Kuru realm. On some business, he went to Uggārāma, where he met some brahmins who had come from the northern region and were known to him. They asked him, “Friend Bhāradvāja, what have you seen that you have abandoned the ways of the brahmins and taken up this way?” To show them that outside the Buddha's Dispensation there is no purity, he said:

219.

219.

‘‘Ayoni suddhimanvesaṃ, aggiṃ paricariṃ vane;

Suddhimaggaṃ ajānanto, akāsiṃ amaraṃ tapa’’nti. – paṭhamaṃ gāthamāha;

“Seeking purity by improper means, I tended the fire in the forest; not knowing the path to purity, I practiced austerities for immortality.”

Tattha ayonīti ayoniso anupāyena. Suddhinti saṃsārasuddhiṃ bhavanissaraṇaṃ. Anvesanti gavesanto. Aggiṃ paricariṃ vaneti ‘‘ayaṃ suddhimaggo’’ti adhippāyena araññāyatane aggihutasālāyaṃ agyāgāraṃ katvā āhutiṃ paggaṇhanto aggidevaṃ paricariṃ vede vuttavidhinā pūjesiṃ. Suddhimaggaṃ ajānanto, akāsiṃ amaraṃ tapanti suddhiyā nibbānassa maggaṃ ajānanto aggiparicaraṇaṃ viya pañcatapatappanādiattakilamathānuyogaṃ ‘‘suddhimaggo’’ti maññāya akāsiṃ acariṃ paṭipajjiṃ.

Herein, 'ayonī' means 'improperly,' 'by improper means.' 'Suddhi' means 'purification from saṃsāra,' 'escape from becoming.' 'Anvesaṃ' means 'seeking.' 'Aggiṃ paricariṃ vane' means: thinking, 'This is the path to purity,' I worshipped the fire god according to the method described in the Vedas, having made a fire-house in a fire-offering hall in a forest retreat and offering oblations. 'Suddhimaggaṃ ajānanto, akāsiṃ amaraṃ tapa' means: not knowing the path to purity, to Nibbāna, I practiced, undertook, and acted, thinking that self-mortification such as fire worship and the practice of the five austerities was the path to purity.

Evaṃ thero assamato assamaṃ gacchanto viya vede vuttavidhinā aggiparicaraṇādinā anuṭṭhāya suddhiyā appattabhāvena bahiddhā suddhiyā abhāvaṃ dassetvā idāni imasmiṃyeva sāsane suddhi ca mayā adhigatāti dassento –

Thus the elder, as if wandering from hermitage to hermitage, having shown the absence of external purity due to not having attained purity by performing the prescribed Vedic rituals such as tending the fire, now, demonstrating that purity has been attained by me in this very Dispensation—

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220.

‘‘Taṃ sukhena sukhaṃ laddhaṃ, passa dhammasudhammataṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. – dutiyagāthamāha;

“That bliss was gained with ease—see the true excellence of the Dhamma! The three knowledges have been attained, the Buddha's Dispensation has been accomplished.” – he uttered the second verse;

Tattha tanti yassatthāya suddhiṃ anvesanto tassa maggaṃ ajānanto aggiṃ paricariṃ amaraṃ tapaṃ acariṃ, taṃ nibbānasukhaṃ sukhena samathavipassanāya sukhāya paṭipadāya attakilamathānuyogaṃ anupagamma mayā laddhaṃ pattaṃ adhigataṃ. Passa dhammasudhammatanti satthu sāsanadhammassa sudhammataṃ aviparītaniyyānikadhammasabhāvaṃ [Pg.436] passa jānāhīti dhammālapanavasena vadati, attānaṃ vā ālapati. Tassa laddhabhāvaṃ pana dassento –

Herein, 'that' refers to: for the sake of which I sought purity, not knowing its path, I tended the fire, I practiced immortal austerity; that bliss of Nibbāna has been gained, reached, attained by me with ease, by the pleasant practice of serenity and insight, without resorting to self-mortification. 'Passa dhammasudhammataṃ' means: he speaks by way of addressing the Dhamma, or he addresses himself, saying 'see, understand the excellence of the Teacher's Dispensation-Dhamma, its nature as the unperverted Dhamma that leads to deliverance.' And showing his attainment—

‘‘Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

“The three knowledges have been attained; the Buddha's Dispensation has been accomplished.”

Āha, taṃ vuttatthameva. Evaṃ suddhiyā adhigatattā ‘‘ito paṭṭhāyāhaṃ paramatthato brāhmaṇo’’ti dassento –

The meaning of this has been stated. Thus, having attained purity, to show, “From this point on, I am a brahmin in the ultimate sense”—

221.

221.

‘‘Brahmabandhu pure āsiṃ, idāni khomhi brāhmaṇo;

Tevijjo nhātakocamhi, sottiyo camhi vedagū’’ti. – tatiyaṃ gāthamāha;

“Formerly, I was a kinsman of Brahmā; now I am truly a brahmin. I am one possessing the three knowledges, a bath-graduate am I; a pure one and a knower of the Veda.” —Thus he spoke the third verse.

Tassattho – ito pubbe jātimattena brāhmaṇabhāvato brāhmaṇānaṃ samaññāya brahmabandhu nāma āsiṃ. Bāhitapāpattā pana idāni kho arahattādhigamena paramatthato brāhmaṇo ca amhi. Ito pubbe bhavasañcayakarānaṃ tissannaṃ vedasaṅkhātānaṃ vijjānaṃ ajjhayanena samaññāmattena tevijjo nāma hutvā idāni bhavakkhayakarāya vijjāya vasena tissannaṃ vijjānaṃ adhigatattā paramatthato tevijjo ca amhi. Tathā ito pubbe bhavassādagadhitāya nhātakavatanipphattiyā samaññāmattena nhātako nāma hutvā idāni aṭṭhaṅgikamaggajalena suvikkhālitakilesamalatāya paramatthato nhātako camhi. Ito pubbe avimuttabhavassādamantajjhānena vohāramattato sottiyo nāma hutvā idāni suvimuttabhavassādadhammajjhānena paramatthato sottiyo camhi. Ito pubbe appaṭinissaṭṭhapāpadhammānaṃ vedānaṃ gatamattena vedagū nāma hutvā idāni vedasaṅkhātena maggañāṇena saṃsāramahoghassa vedassa catusaccassa ca pāraṃ gatattā adhigatattā ñātattā paramatthato vedagū jātoti. Taṃ sutvā brāhmaṇā sāsane uḷāraṃ pasādaṃ pavedesuṃ.

The meaning of this is: In the past, by mere birth into the brahmin caste, I was called a kinsman of Brahmā by conventional designation. But now, having abandoned evil and attained arahantship, I am truly a brahmin in the highest sense. In the past, by studying the three knowledges designated as Vedas, which accumulate existence, I was conventionally known as 'one possessing the three knowledges.' But now, having attained the three knowledges by means of the knowledge that destroys existence, I am truly 'one possessing the three knowledges' in the highest sense. Similarly, in the past, being greedy for the pleasures of existence, I was conventionally called a 'bath-graduate' due to the completion of the bath-graduate's vows. But now, having thoroughly washed away the stains of defilements with the water of the Noble Eightfold Path, I am truly a 'bath-graduate' in the highest sense. In the past, through recitation of mantras while not yet freed from the pleasures of existence, I was merely called a 'sotthiya' by conventional usage. But now, being fully liberated through meditation on the Dhamma free from the pleasures of existence, I am truly a 'sotthiya' in the highest sense. In the past, having merely gone to the Vedas without abandoning evil qualities, I was called a 'knower of the Vedas.' But now, by means of the path-knowledge designated as Veda, having crossed beyond, attained, and known the great flood of saṃsāra, the Veda, and the four truths, I have become a 'knower of the Veda' in the ultimate sense. Hearing this, the brahmins developed supreme confidence in the Teaching.

Aṅgaṇikabhāradvājattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Aṅgaṇikabhāradvāja is concluded.

2. Paccayattheragāthāvaṇṇanā

2. Commentary on the Verses of Elder Paccaya

Pañcāhāhaṃ [Pg.437] pabbajitoti āyasmato paccayattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito ekanavute kappe vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ vinatāya nāma nadiyā tīre gacchantaṃ disvā pasannamānaso manuññadassanāni mahantāni udumbaraphalāni ocinitvā upanāmesi. So tena puññakammena sugatīsuyeva saṃsaranto imasmiṃ bhaddakappe kassape bhagavati loke uppajjitvā pavattavaradhammacakke veneyyajanānuggahaṃ karonte tassa sāsane pabbajitvā vipassanaṃ paṭṭhapetvā bhāvanamanuyuñjanto ekadivasaṃ saṃsāradukkhaṃ cintetvā

“Five days since I went forth”—these are the verses of the Venerable Elder Paccaya. What is the origin? He too, having made a resolution in the presence of past Buddhas, accumulating merits in various existences, ninety-one aeons ago from now, during the time of the Blessed One Vipassī, was reborn in a good family and attained maturity. One day, seeing the Teacher walking on the bank of the river named Vinatā, his mind became joyful. Gathering large, delightful-looking udumbara fruits, he offered them. Through that meritorious deed, wandering only in happy realms, in this auspicious aeon, during the time of the Blessed One Kassapa, when the supreme Wheel of Dhamma was turning and assisting receptive beings, he went forth under his dispensation. Establishing insight and striving in meditation, one day, reflecting on the suffering of saṃsāra,

Ativiya sañjātasaṃvego vihāre nisinno ‘‘arahattaṃ appatvā ito na nikkhamissāmī’’ti cittaṃ adhiṭṭhāya vāyamanto ñāṇassa aparipakkattā vipassanaṃ ussukkāpetuṃ nāsakkhi. So kālaṅkatvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rohitanagare khattiyakule nibbattitvā paccayoti laddhanāmo vayappatto pitu accayena rajje patiṭṭhito ekadivasaṃ mahārājabaliṃ kātuṃ ārabhi. Tattha mahājano sannipati. Tasmiṃ samāgame tassa pasādañjananatthaṃ satthā mahājanassa pekkhantasseva ākāse vessavaṇena nimmite ratanamayakūṭāgāre ratanamayasīhāsane nisīditvā dhammaṃ desesi. Mahato janakāyassa dhammābhisamayo ahosi. Taṃ dhammaṃ sutvā paccayarājāpi rajjaṃ pahāya purimahetusañcodito pabbaji. So yathā kassapassa bhagavato kāle paṭiññaṃ akāsi, evaṃ paṭiññaṃ katvā vihāraṃ pavisitvā vipassanaṃ vaḍḍhento ñāṇassa paripākaṃ gatattā tāvadeva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.39.15-20) –

he became deeply agitated. Sitting in his dwelling, he resolved, “Without attaining arahantship, I will not leave this place,” and exerted himself. But due to the immaturity of his knowledge, he could not bring insight to a climax. Passing away, he wandered among devas and humans until, in this Buddha’s time, he was reborn in a Khattiya clan in the city of Rohita. Named Paccaya, he came of age and, after his father’s passing, was established on the throne. One day, he began to perform a great royal sacrifice. A large crowd gathered there. To inspire faith in him, the Teacher, while the people were watching, appeared in the sky in a jeweled pavilion created by Vessavaṇa, seated on a jeweled lion throne, and taught the Dhamma. A great multitude attained understanding of the Dhamma. Hearing that Dhamma, King Paccaya, prompted by his past cause, renounced his kingdom and went forth. Just as he had made a vow during the time of the Blessed One Kassapa, he made that vow again, entered the monastery, developed insight, and, when his knowledge matured, immediately attained arahantship. Thus, it is said in the Apadāna:

‘‘Vinatānadiyā tīre, vihāsi purisuttamo;

Addasaṃ virajaṃ buddhaṃ, ekaggaṃ susamāhitaṃ.

“On the bank of the Vinatā River, the Supreme Person dwelt; I saw the Stainless Buddha, one-pointed and well-composed.

‘‘Tasmiṃ pasannamānaso, kilesamaladhovane;

Udumbaraphalaṃ gayha, buddhaseṭṭhassadāsahaṃ.

“With a mind full of faith in him, the washer-away of defilement's stain, taking an udumbara fruit, I gave it to the Supreme Buddha.

‘‘Ekanavutito [Pg.438] kappe, yaṃ phalamadadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

“Ninety-one aeons ago, when I gave that fruit, I have known no bad rebirth. This is the fruit of that fruit-offering.

‘‘Imamhi bhaddake kappe, saṃviggamānamānaso;

Kassapassa bhagavato, sāsane pabbajiṃ ahaṃ.

“In this auspicious aeon, with a mind stirred to urgency, I went forth in the dispensation of the Blessed One Kassapa.

‘‘Tathā pabbajito santo, bhāvanaṃ anuyuñjisaṃ;

Na vihārā nikkhamissaṃ, iti katvāna mānasaṃ.

“Thus gone forth, I devoted myself to meditation, resolving in my mind: ‘I shall not leave the monastery.’

‘‘Uttamatthaṃ asampatto, na ca pattomhi tāvade;

Idāni pana ñāṇassa, paripākena nibbuto;

“Not having attained the highest goal, I did not attain it at that time; but now, through the maturation of knowledge, I am extinguished.

Pattomhi acalaṃ ṭhānaṃ, phusitvā accutaṃ padaṃ.

“I have reached the unshakable state, having touched the deathless state.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha's teaching has been done.”

Arahattaṃ pana patvā attano paṭipattikittanamukhena aññaṃ byākaronto –

Having attained arahantship, declaring his final knowledge by way of proclaiming his own practice—

222.

222.

‘‘Pañcāhāhaṃ pabbajito, sekho appattamānaso;

Vihāraṃ me paviṭṭhassa, cetaso paṇidhī ahu.

“Five days since I went forth, a trainee, my goal not yet reached; as I entered my dwelling, a resolution arose in my mind.

223.

223.

‘‘Nāsissaṃ na pivissāmi, vihārato na nikkhame;

Napi passaṃ nipātessaṃ, taṇhāsalle anūhate.

“‘I will not eat, I will not drink, nor from my dwelling shall I leave; nor will I lay my side to rest, till craving’s dart is not retrieved.’

224.

224.

‘‘Tassa mevaṃ viharato, passa vīriyaparakkamaṃ;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. –

“For me dwelling thus, behold my energy and striving! The three knowledges have been attained, the Buddha's teaching has been done.”

Imā tisso gāthā abhāsi.

These three verses were uttered.

Tattha pañcāhāhaṃ pabbajitoti pañcāho ahaṃ, pabbajito hutvā pañcāho, pabbajitadivasato pañcamo aho niṭṭhitoti attho. Sekho appattamānasoti adhisīlasikkhādīnaṃ sikkhanato sekho. Anavasesato mānaṃ siyati samucchindatīti mānaso, aggamaggo, taṃnibbattito mānasato āgataṃ mānasaṃ, arahattaṃ, taṃ, so vā appatto [Pg.439] etenāti appattamānaso. Vihāraṃ me paviṭṭhassa, cetaso paṇidhī ahūti evaṃ sekhassa me vasanakavihāraṃ ovarakaṃ paviṭṭhassa sato evarūpo idāni vuccamānākāro cetopaṇidhi ahosi, evaṃ mayā cittaṃ paṇihitanti attho.

Here, 'Pañcāhāhaṃ pabbajito' means 'I am five days gone forth,' or 'five days have passed since I went forth,' or 'the fifth day from the day of going forth was completed.' 'Sekho appattamānaso' means 'a trainee' because he is training in higher virtue and so on. One who completely cuts off conceit (mānaṃ) is called 'mānaso,' which refers to the supreme path (aggamaggo). 'Mānasaṃ' is that which arises from that mānaso, namely arahantship. He has not attained that arahantship, therefore he is 'appattamānaso.' 'Vihāraṃ me paviṭṭhassa, cetaso paṇidhī ahu' means that when I, a trainee, entered my dwelling place, my lodging, such a determination of mind, of the kind about to be described, arose; that is, 'Thus I resolved my mind.'

Nāsissantiādinā cittapaṇidhiṃ dasseti. Tattha nāsissanti yaṃkiñci bhojanaṃ na bhuñjissaṃ na bhuñjissāmi taṇhāsalle mama hadayagate anūhate anuddhateti evaṃ sabbapadesu yojetabbaṃ. Na pivissāmīti yaṃkiñci pātabbaṃ na pivissāmi. Vihārato na nikkhameti imasmā idāni mayā nisinnagabbhato na nikkhameyyaṃ. Napi passaṃ nipātessanti mama sarīrassa dvīsu passesu ekampi passaṃ kāyakilamathavinodanatthaṃ na nipātessaṃ, ekapassenapi na nipajjissāmīti attho.

'Nāsissaṃ' and so on, shows the determination of the mind. Here, 'Nāsissaṃ' means: 'I will not eat any food whatsoever, I will not consume it, while the dart of craving remains unextracted and unremoved in my heart.' This should be applied in all cases. 'Na pivissāmi' means: 'I will not drink any drink whatsoever.' 'Vihārato na nikkhame' means: 'From this chamber where I am now sitting, I will not go out.' 'Napi passaṃ nipātessaṃ' means: 'I will not lay down even one of my two sides to relieve bodily fatigue; that is, I will not lie down on even one side.' This is the meaning.

Tassa mevaṃ viharatoti tassa me evaṃ cittaṃ paṇidhāya daḷhavīriyādhiṭṭhānaṃ katvā vipassanānuyogavasena viharato. Passa vīriyaparakkamanti vidhinā īrayitabbato ‘‘vīriyaṃ’’ paraṃ ṭhānaṃ akkamanato ‘‘parakkamo’’ti ca laddhanāmaṃ ussoḷhībhūtaṃ vāyāmaṃ passa jānāhi. Yassa panānubhāvena mayā tisso vijjā anuppattā, kataṃ buddhassa sāsananti vuttatthameva.

'Tassa mevaṃ viharato' means: 'For me, dwelling thus, having made such a determination of mind and a firm resolve of energy, devoted to the practice of insight.' 'Passa vīriyaparakkamaṃ' means: 'Behold this exertion, which is called "energy" because it is to be urged on in the proper way, and "striving" because it advances to the supreme state.' And by its power the three knowledges have been attained by me, and the Buddha's teaching has been done—this is the meaning as stated.

Paccayattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Paccaya is concluded.

3. Bākulattheragāthāvaṇṇanā

3. The Commentary on the Verses of Elder Bākula

Yo pubbe karaṇīyānīti āyasmato bākulattherassa gāthā. Kā uppatti? Ayampi kira atīte ito kappasatasahassādhikassa asaṅkhyeyyassa matthake anomadassissa bhagavato uppattito puretarameva brāhmaṇakule nibbattitvā vayappatto tayo vede uggahetvā tattha sāraṃ apassanto ‘‘samparāyikatthaṃ gavesissāmī’’ti isipabbajjaṃ pabbajitvā pabbatapāde viharanto pañcābhiññāaṭṭhasamāpattilābhī hutvā viharanto buddhuppādaṃ sutvā satthu santikaṃ gantvā dhammaṃ sutvā saraṇesu [Pg.440] patiṭṭhito satthu udarābādhe uppanne araññato bhesajjāni āharitvā taṃ vūpasametvā tattha puññaṃ ārogyatthāya pariṇāmetvā tato cuto brahmaloke nibbattitvā ekaṃ asaṅkhyeyyaṃ devamanussesu saṃsaranto padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto satthāraṃ ekaṃ bhikkhuṃ appābādhānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayaṃ taṃ ṭhānantaraṃ ākaṅkhanto paṇidhānaṃ katvā yāvajīvaṃ kusalaṃ upacinitvā sugatīsuyeva saṃsaranto vipassissa bhagavato nibbattito puretarameva bandhumatīnagare brāhmaṇakule nibbatto purimanayeneva isipabbajjaṃ pabbajitvā jhānābhiññālābhī hutvā pabbatapāde vasanto buddhuppādaṃ sutvā satthu santikaṃ gantvā dhammaṃ sutvā saraṇesu patiṭṭhito bhikkhūnaṃ tiṇapupphakaroge uppanne taṃ vūpasametvā tattha yāvatāyukaṃ ṭhatvā tato cuto brahmaloke nibbattitvā ekanavutikappe devamanussesu saṃsaranto kassapassa bhagavato kāle bārāṇasiyaṃ kulagehe nibbattitvā gharāvāsaṃ vasanto ekaṃ jiṇṇaṃ vinassamānaṃ mahāvihāraṃ disvā tattha uposathāgārādikaṃ sabbaṃ āvasathaṃ kāretvā tattha bhikkhusaṅghassa sabbaṃ bhesajjaṃ paṭiyādetvā yāvajīvaṃ kusalaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaranto amhākaṃ bhagavato uppattito puretarameva kosambiyaṃ seṭṭhigehe nibbatti. So arogabhāvāya mahāyamunāya nhāpiyamāno dhātiyā hatthato macchena gilito macche kevaṭṭahatthagate bārāṇasiseṭṭhibhariyāya vikkiṇitvā gahite phāliyamānepi puññabalena arogoyeva hutvā tāya puttoti gahetvā posiyamāno taṃ pavattiṃ sutvā janakehi mātāpitūhi ‘‘ayaṃ amhākaṃ putto, detha no putta’’nti anuyoge kate raññā ‘‘ubhayesampi sādhāraṇo hotū’’ti dvinnaṃ kulānaṃ dāyādabhāvena vinicchayaṃ katvā ṭhapitattā bākuloti laddhanāmo vayappatto hutvā mahatiṃ sampattiṃ anubhavanto āsītiko hutvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā sattāhameva puthujjano ahosi, aṭṭhame aruṇe saha paṭisambhidāhi arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.40.386-411) –

This is the verse of the Venerable Elder Bākula, beginning with "Yo pubbe karaṇīyāni." What is its origin? In the past, more than a hundred thousand aeons and an incalculable period ago, even before the arising of the Blessed One Anomadassī, he was born in a brahmin family. Having reached maturity, he mastered the three Vedas but, finding no essence in them, thought, "I will seek the goal for the next life," and took up the ascetic life of a seer. Dwelling at the foot of a mountain, he attained the five higher knowledges and the eight meditative attainments. Hearing of the Buddha's appearance, he went to the Teacher, listened to the Dhamma, and was established in the refuges. When an abdominal ailment arose in the Teacher, he brought medicines from the forest and cured him, dedicating the merit for the sake of health. After passing away from there, he was reborn in the Brahma world. For one incalculable aeon, he wandered among devas and humans. During the time of the Buddha Padumuttara, he was born in a household in the city of Haṃsavatī. Seeing the Teacher appoint a certain monk to the foremost position among those with few ailments, he himself aspired to that state, made a resolve, and accumulated wholesome karma for his entire life. Wandering only in happy states of existence, before the arising of the Blessed One Vipassī, he was born in a brahmin family in the city of Bandhumatī. Following the same course as before, he took up the ascetic life of a seer, attained the meditative absorptions and higher knowledges, and dwelt at the foot of a mountain. Hearing of the Buddha's appearance, he went to the Teacher, listened to the Dhamma, and was established in the refuges. When an illness caused by grass and flowers arose among the monks, he cured it. Having remained there for the duration of his life, after passing away from there, he was reborn in the Brahma world. For ninety-one aeons, he wandered among devas and humans. During the time of the Blessed One Kassapa, he was born in a household in Bārāṇasī. While living the household life, he saw a great monastery that was old and decaying, and had all its residences, including the Uposatha hall, rebuilt. He provided all necessary medicines for the Saṅgha of monks there and performed wholesome deeds for his entire life. For one Buddha-interval, he wandered among devas and humans. Before the arising of our Blessed One, he was born into a merchant's family in Kosambī. While being bathed in the great Yamunā river for his health, he slipped from his nurse's hands and was swallowed by a fish. The fish was caught by fishermen and sold to the wife of the chief merchant of Bārāṇasī. When it was cut open, by the power of his merit, he was unharmed. She took him as her son and raised him. When this story became known, his birth parents made a claim, saying, "This is our son, give us our son!" The king ruled, "Let him be common to both," and established him as the heir to both families. For this reason, he received the name Bākula. Having reached maturity, he enjoyed great prosperity. At the age of eighty, he heard the Dhamma in the Teacher's presence, gained faith, and went forth. For only seven days he remained an ordinary person; at dawn on the eighth day, he attained arahantship together with the analytical knowledges. Thus it is said in the Apadāna:

‘‘Himavantassāvidūre[Pg.441], sobhito nāma pabbato;

Assamo sukato mayhaṃ, sakasissehi māpito.

"Not far from the Himālaya, there is a mountain named Sobhita; my well-made hermitage was built there by my own disciples.

‘‘Maṇḍapā ca bahū tattha, pupphitā sindhuvārakā;

Kapitthā ca bahū tattha, pupphitā jīvajīvakā.

"Many pavilions were there, and sindhuvāra trees were in bloom; many kapittha trees were there, and jīvajīvaka plants were in bloom.

‘‘Nigguṇḍiyo bahū tattha, badarāmalakāni ca;

Phārusakā alābū ca, puṇḍarīkā ca pupphitā.

"Many nigguṇḍi shrubs were there, and jujube and myrobalan trees; phārusaka and gourd vines, and white lotuses were in bloom.

‘‘Āḷakā beluvā tattha, kadalī mātuluṅgakā;

Mahānāmā bahū tattha, ajjunā ca piyaṅgukā.

"Āḷaka and beluva trees were there, plantains and citrons; many mahānāma trees were there, and ajjuna and piyaṅgu plants.

‘‘Kosambā saḷalā nimbā, nigrodhā ca kapitthanā;

Ediso assamo mayhaṃ, sasissohaṃ tahiṃ vasiṃ.

"Kosamba, saḷala, and nimba trees, banyans and kapitthanas; such was my hermitage, and there I lived with my disciples.

‘‘Anomadassī bhagavā, sayambhū lokanāyako;

Gavesaṃ paṭisallānaṃ, mamassamamupāgami.

"The Blessed One Anomadassī, the Self-become, the Leader of the World, seeking solitude, approached my hermitage.

‘‘Upetamhi mahāvīre, anomadassimahāyase;

Khaṇena lokanāthassa, vātābādho samuṭṭhahi.

"When the Great Hero, the glorious Anomadassī, was approached, in an instant a wind-ailment arose for the Protector of the World.

‘‘Vicaranto araññamhi, addasaṃ lokanāyakaṃ;

Upagantvāna sambuddhaṃ, cakkhumantaṃ mahāyasaṃ.

"Wandering in the forest, I saw the Leader of the World; I approached the Sambuddha, the one with vision, of great glory.

‘‘Iriyañcāpi disvāna, upalakkhesahaṃ tadā;

Asaṃsayañhi buddhassa, byādhi no udapajjatha.

"Having observed even his deportment, I then took note; for surely, no illness had arisen in the Buddha.

‘‘Khippaṃ assamamāgañchiṃ, mama sissāna santike;

Bhesajjaṃ kattukāmohaṃ, sisse āmantayiṃ tadā.

"Quickly I went to the hermitage, to my disciples; wishing to prepare medicine, I then addressed my disciples.

‘‘Paṭissuṇitvāna me vākyaṃ, sissā sabbe sagāravā;

Ekajjhaṃ sannipatiṃsu, satthugāravatā mama.

"Having respectfully assented to my words, all the disciples, out of reverence for me, their teacher, gathered together in one place.

‘‘Khippaṃ pabbatamāruyha, sabbosadhamahāsahaṃ;

Pānīyayogaṃ katvāna, buddhaseṭṭhassadāsahaṃ.

"Quickly ascending the mountain, a great repository of all herbs, I prepared a medicinal drink and gave it to the Supreme Buddha.

‘‘Paribhutte mahāvīre, sabbaññulokanāyake;

Khippaṃ vāto vūpasami, sugatassa mahesino.

"When the Great Hero, the All-Knowing Leader of the World, had consumed it, the wind ailment of the Sugata, the Great Sage, swiftly subsided.

‘‘Passaddhaṃ [Pg.442] darathaṃ disvā, anomadassī mahāyaso;

Sakāsane nisīditvā, imā gāthā abhāsatha.

"Seeing the affliction calmed, the glorious Anomadassī, seated upon his own seat, spoke these verses:

‘‘Yo me pādāsi bhesajjaṃ, byādhiñca samayī mama;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

“He who gave me medicine and relieved my sickness—I shall proclaim his praise—listen as I speak.”

‘‘Kappasatasahassāni, devaloke ramissati;

Vādite tūriye tattha, modissati sadā ayaṃ.

“For a hundred thousand eons, he will rejoice in the heavenly realm; there, while musical instruments are played, this one will always delight.”

‘‘Manussalokamāgantvā, sukkamūlena codito;

Sahassakkhattuṃ rājā ca, cakkavattī bhavissati.

“Having come to the human world, impelled by a wholesome root, he will become a wheel-turning monarch a thousand times.”

‘‘Pañcapaññāsakappamhi, anomo nāma khattiyo;

Cāturanto vijitāvī, jambumaṇḍassa issaro.

“In the fifty-fifth eon from now, there will be a noble named Anoma, a conqueror of the four quarters, lord over Jambumaṇḍala.”

‘‘Sattaratanasampanno, cakkavattī mahabbalo;

Tāvatiṃsepi khobhetvā, issaraṃ kārayissati.

“Endowed with the seven treasures, a wheel-turning monarch of great power, he will even agitate Tāvatiṃsa and exercise his dominion.”

‘‘Devabhūto manusso vā, appābādho bhavissati;

Pariggahaṃ vivajjetvā, byādhiṃ loke tarissati.

“Whether he becomes a god or a human being, he will have few illnesses; abandoning attachments, he will overcome sickness in the world.”

‘‘Aparimeyye ito kappe, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“In an incalculable eon from now, born of the Okkāka lineage, Gotama by clan name, a Teacher will arise in the world.”

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Sabbāsave pariññāya, nibbāyissatināsavo.

“An heir to his Dhamma, a true son, created by the Dhamma; having fully understood all the taints, he will attain Nibbāna without taints.”

‘‘Kilese jhāpayitvāna, taṇhāsotaṃ tarissati;

Bākulo nāma nāmena, hessati satthu sāvako.

“Having burned away the defilements, he will cross the stream of craving; Bākula by name, he will be a disciple of the Teacher.”

‘‘Idaṃ sabbaṃ abhiññāya, gotamo sakyapuṅgavo;

Bhikkhusaṅghe nisīditvā, etadagge ṭhapessati.

“Having fully known all this, Gotama, chief of the Sakyans, seated in the assembly of bhikkhus, will place him in the foremost position.”

‘‘Anomadassī bhagavā, sayambhū lokanāyako;

Vivekānuvilokento, mamassamamupāgami.

“The Blessed One, Anomadassī, the Self-become, the Leader of the World, contemplating seclusion, approached my hermitage.”

‘‘Upāgataṃ mahāvīraṃ, sabbaññuṃ lokanāyakaṃ;

Sabbosadhena tappesiṃ, pasanno sehi pāṇibhi.

“When the Great Hero, the All-Knowing Leader of the World, arrived, I satisfied him with all medicines, pleased, with my own hands.”

‘‘Tassa [Pg.443] me sukataṃ kammaṃ, sukhette bījasampadā;

Khepetuṃ neva sakkomi, tadā hi sukataṃ mama.

“That well-done deed of mine, like a good seed in a fertile field, I am unable to exhaust—for it was well done by me then.”

‘‘Lābhā mama suladdhaṃ me, yohaṃ addakkhi nāyakaṃ;

Tena kammāvasesena, pattomhi acalaṃ padaṃ.

“A gain it was for me, well-gained by me, that I saw the Leader; by the remainder of that kamma, I have attained the unshakable state.”

‘‘Sabbametaṃ abhiññāya, gotamo sakyapuṅgavo;

Bhikkhusaṅghe nisīditvā, etadagge ṭhapesi maṃ.

“Having fully understood all this, Gotama, chief of the Sakyans, seated in the assembly of bhikkhus, placed me in the foremost position.”

‘‘Aparimeyye ito kappe, yaṃ kammamakariṃ tadā;

Duggatiṃ nābhijānāmi, bhesajjassa idaṃ phalaṃ.

“In the incalculable eons since I performed that deed, I have not known a woeful destination; this is the fruit of the medicine.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā ekadivasaṃ satthārā attano sāvake paṭipāṭiyā ṭhānantare ṭhapentena appābādhānaṃ aggaṭṭhāne ṭhapito so parinibbānasamaye saṅghamajjhe bhikkhūnaṃ ovādamukhena aññaṃ byākaronto –

Having attained Arahantship, one day, when the Teacher was placing his disciples in their respective positions in due order, he was placed in the foremost position among those with few illnesses. At the time of his final Nibbāna, in the midst of the Saṅgha, while giving advice to the bhikkhus, he made another declaration:

225.

225.

‘‘Yo pubbe karaṇīyāni, pacchā so kātumicchati;

Sukhā so dhaṃsate ṭhānā, pacchā ca manutappati.

“He who wishes to do later what should be done before, falls away from the state of happiness, and afterwards he laments.”

226.

226.

‘‘Yañhi kayirā tañhi vade, yaṃ na kayirā na taṃ vade;

Akarontaṃ bhāsamānaṃ, parijānanti paṇḍitā.

“What one would do, that one should say; what one would not do, that one should not say. The wise discern one who speaks but does not act.”

227.

227.

‘‘Susukhaṃ vata nibbānaṃ, sammāsambuddhadesitaṃ;

Asokaṃ virajaṃ khemaṃ, yattha dukkhaṃ nirujjhatī’’ti. – gāthāttayamabhāsi;

“Oh, how truly blissful is Nibbāna, taught by the Perfectly Self-Enlightened One; sorrowless, stainless, secure, where suffering ceases.” – He spoke these three verses.

Tattha yo pubbe karaṇīyāni, pacchā so kātumicchatīti yo puggalo pubbe puretaraṃ jarārogādīhi anabhibhūtakāleyeva kātabbāni attano hitasukhāvahāni kammāni pamādavasena akatvā pacchā so kātabbakālaṃ atikkamitvā kātuṃ icchati. Soti ca nipātamattaṃ. Tadā pana jarārogādīhi abhibhūtattā kātuṃ na sakkoti, asakkonto ca sukhā so dhaṃsate ṭhānā, pacchā ca manutappatīti so puggalo sukhā [Pg.444] ṭhānā saggato nibbānato ca tadupāyassa anuppāditattā parihāyanto ‘‘akataṃ me kalyāṇa’’ntiādinā (ma. ni. 3.248; netti. 120) pacchā ca anutappati vippaṭisāraṃ āpajjati. Ma-kāro padasandhikaro. Ahaṃ pana karaṇīyaṃ katvā eva tumhe evaṃ vadāmīti dassento ‘‘yañhi kayirā’’ti dutiyaṃ gāthamāha.

Herein, ‘He who wishes to do later what should be done before’ means: a person who, through heedlessness, does not do in former times—while not yet overcome by old age, sickness, and so on—those deeds which are conducive to his own welfare and happiness, and later, after the time for doing them has passed, wishes to do them. ‘So’ is merely a particle. But then, being overcome by old age, sickness, and so on, he is unable to act, and being unable, ‘he falls away from the state of happiness, and afterwards he laments.’ This means that person, because he has not produced the means for it, declines from the state of happiness—from heaven and Nibbāna—and afterwards laments and falls into remorse, thinking, ‘I have done no good,’ and so forth (MN III 248; Nett. 120). The letter ‘ma’ is for euphonic connection. To show, ‘But I, having done what should be done, speak to you thus,’ he spoke the second verse, ‘What one would do…’

Tattha parijānantīti ‘‘ettako aya’’nti paricchijja jānanti na bahuṃ maññantīti attho. Sammāpaṭipattivasena hi yathāvādī tathākārī eva sobhati, na tato aññathā. Karaṇīyapariyāyena sādhāraṇato vuttamatthaṃ idāni sarūpato dassetuṃ ‘‘susukhaṃ vatā’’tiādinā tatiyaṃ gāthamāha. Tassattho – sammā sāmaṃ sabbadhammānaṃ buddhattā sammāsambuddhena bhagavatā desitaṃ sabbaso sokahetūnaṃ abhāvato asokaṃ vigatarāgādirajattā virajaṃ catūhi yogehi anupaddutattā khemaṃ nibbānaṃ suṭṭhu sukhaṃ vata, kasmā? Yattha yasmiṃ nibbāne sakalaṃ vaṭṭadukkhaṃ nirujjhati accantameva vūpasamatīti.

Herein, ‘they discern’ means they know by delimiting, ‘This one is only so much,’ and do not hold him in high esteem. For by way of right practice, one who acts as he speaks truly shines, not otherwise. Now, to show in its specific nature the meaning that was stated generally by way of ‘what should be done,’ he spoke the third verse, beginning ‘Oh, how truly blissful!’ Its meaning is: Nibbāna, taught by the Blessed One, the Perfectly Self-Enlightened One—so-called because he has rightly and by himself awakened to all things—is truly very blissful. Why? Because in that Nibbāna all the suffering of the round of existence ceases, is utterly stilled; it is sorrowless due to the complete absence of the causes of sorrow, stainless due to the absence of the dust of lust and so on, and secure due to being unassailed by the four yokes.

Bākulattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Bākula is concluded.

4. Dhaniyattheragāthāvaṇṇanā

4. The Commentary on the Verses of the Elder Dhaniya

Sukhañce jīvituṃ iccheti āyasmato dhaniyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannamānaso naḷamālāya pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe kumbhakārakule nibbattitvā dhaniyoti laddhanāmo vayappatto kumbhakārakammena jīvati. Tena ca samayena satthā dhaniyassa kumbhakārassa sālāyaṃ nisīditvā pukkusātissa kulaputtassa chadhātuvibhaṅgasuttaṃ (ma. ni. 3.342 ādayo) desesi. So taṃ sutvā katakicco ahosi. Dhaniyo tassa parinibbutabhāvaṃ sutvā ‘‘niyyānikaṃ vata buddhasāsanaṃ, yattha ekarattiparicayenāpi vaṭṭadukkhato muñcituṃ sakkā’’ti paṭiladdhasaddho pabbajitvā kuṭimaṇḍanānuyutto [Pg.445] viharanto kuṭikaraṇaṃ paṭicca bhagavatā garahito saṅghike senāsane vasanto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.48.1-7) –

‘If one wishes to live happily’ is a verse of the Venerable Elder Dhaniya. What is its origin? This one too, having made his aspiration under previous Buddhas and accumulated merits in various existences, was reborn in a good family during the time of the Blessed One Sikhī. Having reached maturity, one day he saw the Teacher and, with a confident mind, made an offering of a reed garland. Through that meritorious deed, he wandered among devas and humans, and in this Buddha-era, he was reborn in a potter's family in Rājagaha. He received the name Dhaniya, and having come of age, he made his living by the potter's craft. At that time, the Teacher, seated in the hall of Dhaniya the potter, taught the Discourse on the Analysis of the Six Elements (MN III 237 ff.) to the clansman Pukkusāti. Hearing it, he accomplished his task. Dhaniya, hearing of his attainment of final Nibbāna, gained faith, thinking, ‘Truly, the Buddha's Dispensation is emancipating, where one can be freed from the suffering of the round of existence even by a single night's association!’ and went forth. While dwelling devoted to decorating his hut, he was rebuked by the Blessed One concerning hut-making. Thereafter, dwelling in a lodging belonging to the Saṅgha, he developed insight and attained Arahantship. Thus it is said in the Apadāna (Ap. Thera 2.48.1–7):

‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;

Vipinaggena gacchantaṃ, addasaṃ lokanāyakaṃ.

“I saw the Leader of the World, the Self-Enlightened One of golden hue, the recipient of offerings, walking through the forest.”

‘‘Naḷamālaṃ gahetvāna, nikkhamanto ca tāvade;

Tatthaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ.

“Taking a reed garland, as I was going out at that very moment, there I saw the Self-Enlightened One, who had crossed the flood, free from taints.”

‘‘Pasannacitto sumano, naḷamālamapūjayiṃ;

Dakkhiṇeyyaṃ mahāvīraṃ, sabbalokānukampakaṃ.

“With a confident and glad mind, I offered a reed garland to the Great Hero, worthy of offerings, compassionate to the whole world.”

‘‘Ekatiṃse ito kappe, yaṃ mālamabhiropayiṃ;

Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.

“Thirty-one eons ago, when I offered that garland, I do not recall any woeful destination; this is the fruit of worshipping the Buddha.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burned up… the Buddha’s teaching has been fulfilled.”

Arahattaṃ pana patvā ye bhikkhū dhutaṅgasamādhānena attānaṃ ukkaṃsetvā saṅghabhattādiṃ sādiyante aññe bhikkhū avajānanti, tesaṃ ovādadānamukhena aññaṃ byākaronto –

Having attained Arahantship, by way of giving advice to those bhikkhus who exalt themselves by undertaking ascetic practices and, while partaking of communal meals and so on, disparage other bhikkhus, he made another declaration:

228.

228.

‘‘Sukhañce jīvituṃ icche, sāmaññasmiṃ apekkhavā;

Saṅghikaṃ nātimaññeyya, cīvaraṃ pānabhojanaṃ.

“If one wishes to live happily, having regard for the ascetic life, one should not despise the Saṅgha’s robes, drink, and food.”

229.

229.

Sukhañce jīvituṃ icche, sāmaññasmiṃ apekkhavā;

Ahi mūsikasobbhaṃva, sevetha sayanāsanaṃ.

“If one wishes to live happily, having regard for the ascetic life, one should frequent a lodging like a snake a mouse-hole.”

230.

230.

Sukhañce jīvituṃ icche, sāmaññasmiṃ apekkhavā;

Itarītarena tusseyya, ekadhammañca bhāvaye’’ti. – tisso gāthā abhāsi;

If one wishes to live happily, with regard for the ascetic life, one should be content with this and that, and cultivate the one quality.” Thus he spoke three verses.

Tattha sukhañce jīvituṃ icche, sāmaññasmiṃ apekkhavāti sāmaññasmiṃ samaṇabhāve apekkhavā sikkhāya tibbagāravo hutvā sukhaṃ jīvituṃ iccheyya ce, anesanaṃ pahāya sāmaññasukhena sace jīvitukāmoti attho[Pg.446]. Saṅghikaṃ nātimaññeyya, cīvaraṃ pānabhojananti saṅghato ābhataṃ cīvaraṃ āhāraṃ na avamaññeyya, saṅghassa uppajjanakalābho nāma parisuddhuppādo hotīti taṃ paribhuñjantassa ājīvapārisuddhisambhavena sāmaññasukhaṃ hatthagatamevāti adhippāyo. Ahi mūsikasobbhaṃvāti ahi viya mūsikāya khatabilaṃ sevetha seveyya senāsanaṃ. Yathā nāma sappo sayamattano āsayaṃ akatvā mūsikāya aññena vā kate āsaye vasitvā yena kāmaṃ pakkamati, evamevaṃ bhikkhu sayaṃ senāsanakaraṇā saṃkilesaṃ anāpajjitvā yattha katthaci vasitvā pakkameyyāti attho.

Herein, “If one wishes to live happily, with regard for the ascetic life” means: if one wishes to live happily, being desirous of the ascetic state, being deeply respectful of the training, having abandoned wrong livelihood—that is, if one wishes to live by the happiness of the ascetic life. “One should not despise the Sangha’s robes, drinks, and food” means one should not despise the robes and food brought from the Sangha. The meaning is that the gain that arises for the Sangha is a pure arising, and by partaking of it, the purity of livelihood is achieved, and the happiness of the ascetic life is directly within one’s grasp. “Like a snake a mouse-hole” means one should frequent a resting place and lodging like a snake a hole dug by a mouse. Just as a snake, without making its own dwelling, dwells in a dwelling made by a mouse or another and departs as it wishes, so too a monk, without incurring defilement by making his own dwelling, should dwell wherever and depart as he wishes. This is the meaning.

Idāni vutte avutte ca paccaye yathālābhasantoseneva sāmaññasukhaṃ hoti, na aññathāti dassento āha ‘‘itarītarena tusseyyā’’ti, yena kenaci hīnena vā paṇītena vā yathāladdhena paccayena santosaṃ āpajjeyyāti attho. Ekadhammanti appamādabhāvaṃ, tañhi anuyuñjantassa anavajjaṃ sabbaṃ lokiyasukhaṃ lokuttarasukhañca hatthagatameva hoti. Tenāha bhagavā – ‘‘appamatto hi jhāyanto, pappoti vipulaṃ sukha’’nti (ma. ni. 2.352; dha. pa. 27).

Now, showing that the happiness of the ascetic life comes only through contentment with whatever is obtained, whether the requisites are mentioned or not, and not otherwise, he said: “One should be content with this and that.” This means one should attain contentment with any requisite, whether inferior or superior, as it has been obtained. “The one quality” means the state of heedfulness. For one who applies himself to that, all blameless worldly happiness and supramundane happiness are as if held in the hand. Therefore the Blessed One said: “For the heedful one, meditating, attains abundant happiness” (MN II 352; Dhp 27).

Dhaniyattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Dhaniya is concluded.

5. Mātaṅgaputtattheragāthāvaṇṇanā

5. The Commentary on the Verses of the Elder Mātaṅgaputta

Atisītanti āyasmato mātaṅgaputtattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle himavantasamīpe mahato jātassarassa heṭṭhā mahati nāgabhavane mahānubhāvo nāgarājā hutvā nibbatto ekadivasaṃ nāgabhavanato nikkhamitvā vicaranto satthāraṃ ākāsena gacchantaṃ disvā pasannamānaso attano sīsamaṇinā pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe mātaṅgassa nāma kuṭumbikassa putto hutvā nibbatto [Pg.447] mātaṅgaputtotveva paññāyittha. So viññutaṃ patto alasajātiko hutvā kiñci kammaṃ akaronto ñātakehi aññehi ca garahito ‘‘sukhajīvino ime samaṇā sakyaputtiyā’’ti sukhajīvitaṃ ākaṅkhanto bhikkhūhi kataparicayo hutvā satthāraṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā aññe bhikkhū iddhimante disvā iddhibalaṃ patthetvā satthu santike kammaṭṭhānaṃ gahetvā bhāvanaṃ anuyuñjanto chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.48.8-29) –

“Too cold” is the verse of the Venerable Elder Mātaṅgaputta. What is its origin? It is said that in the time of the Blessed One Padumuttara, this one was reborn as a powerful nāga king in a great nāga palace beneath a vast natural lake near the Himalayas. One day, having gone forth from his nāga palace and while wandering around, he saw the Teacher passing through the sky. With a joyful mind, he paid homage with the jewel on his head. Through that meritorious deed, while transmigrating among devas and humans, in this Buddha’s dispensation, he was reborn as the son of a householder named Mātaṅga in the Kosala country. He was known as “Mātaṅgaputta.” Having attained maturity but being naturally lazy, he did no work and was criticized by relatives and others. Desiring a comfortable life, thinking, “These ascetics, sons of the Sakyan, live comfortably,” he became acquainted with the monks, approached the Teacher, heard the Dhamma, and gained faith. After going forth, he saw other monks possessing psychic powers and aspired for such abilities. Receiving a meditation subject from the Teacher, he devoted himself to meditation and attained the six higher knowledges. As stated in the Apadāna (Apadāna, Thera 2.48.8-29):

‘‘Padumuttaro nāma jino, sabbadhammāna pāragū;

Vivekakāmo sambuddho, gacchate anilañjase.

“The Conqueror named Padumuttara, gone beyond all phenomena, desiring seclusion, the Perfectly Enlightened One, goes on the path of the wind.”

‘‘Avidūre himavantassa, mahājātassaro ahu;

Tattha me bhavanaṃ āsi, puññakammena saṃyutaṃ.

“Not far from the Himalayas, there was a great natural lake. There my dwelling was, associated with meritorious deeds.”

‘‘Bhavanā abhinikkhamma, addasaṃ lokanāyakaṃ;

Indīvaraṃva jalitaṃ, ādittaṃva hutāsanaṃ.

“Having gone forth from my dwelling, I saw the leader of the world, blazing like a blue lotus, like a burning fire.”

‘‘Vicinaṃ naddasaṃ pupphaṃ, pūjayissanti nāyakaṃ;

Sakaṃ cittaṃ pasādetvā, avandiṃ satthuno ahaṃ.

“Searching, I did not see a flower with which to honor the leader; having gladdened my own mind, I paid homage to the Teacher.”

‘‘Mama sīse maṇiṃ gayha, pūjayiṃ lokanāyakaṃ;

Imāya maṇipūjāya, vipāko hotu bhaddako.

“Having taken the jewel from my head, I honored the leader of the world; by this offering of a jewel, may the result be auspicious.”

‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;

Antalikkhe ṭhito satthā, imaṃ gāthaṃ abhāsatha.

“Padumuttara, the Knower of the World, the Receiver of Offerings; the Teacher, standing in the sky, uttered this verse:”

‘‘So te ijjhatu saṅkappo, labhassu vipulaṃ sukhaṃ;

Imāya maṇipūjāya, anubhohi mahāyasaṃ.

“May that intention of yours succeed, may you obtain abundant happiness; through this offering of a jewel, may you experience great glory.”

‘‘Idaṃ vatvāna bhagavā, jalajuttamanāmako;

Agamāsi buddhaseṭṭho, yattha cittaṃ paṇīhitaṃ.

“Having spoken thus, the Blessed One, named Foremost of the Water-Born, the supreme Buddha, went to the place where his mind was inclined.”

‘‘Saṭṭhikappāni devindo, devarajjamakārayiṃ;

Anekasatakkhattuñca, cakkavattī ahosahaṃ.

“For sixty eons I was the lord of devas, ruling the divine realm; and many hundreds of times I was a wheel-turning monarch.”

‘‘Pubbakammaṃ sarantassa, devabhūtassa me sato;

Maṇi nibbattate mayhaṃ, ālokakaraṇo mamaṃ.

“For me, mindful, having become a deva and recalling my past deeds, a jewel manifests, bringing me light.”

‘‘Chaḷasītisahassāni[Pg.448], nāriyo me pariggahā;

Vicittavatthābharaṇā, āmukkamaṇikuṇḍalā.

“Eighty-six thousand women were my attendants, adorned with various garments and ornaments, wearing jeweled earrings.”

‘‘Aḷārapamhā hasulā, susaññā tanumajjhimā;

Parivārenti maṃ niccaṃ, maṇipūjāyidaṃ phalaṃ.

“With curved eyelashes, smiling, well-proportioned, slender-waisted, they constantly surround me; this is the fruit of the jewel offering.”

‘‘Soṇṇamayā maṇimayā, lohitaṅkamayā tathā;

Bhaṇḍā me sukatā honti, yadicchasi piḷandhanā.

“Golden, made of gems, and also made of ruby; my ornaments are well-crafted, whatever adornments I desire.”

‘‘Kūṭāgārā gahā rammā, sayanañca mahārahaṃ;

Mama saṅkappamaññāya, nibbattanti yadicchakaṃ.

“Pinnacled buildings, delightful houses, and beds of great value; knowing my intention, they arise as I desire.”

‘‘Lābhā tesaṃ suladdhañca, ye labhanti upassutiṃ;

Puññakkhettaṃ manussānaṃ, osadhaṃ sabbapāṇinaṃ.

“A gain, a well-gained one, is theirs who obtain an opportunity to hear of the field of merit for humans, the medicine for all living beings.”

‘‘Mayhampi sukataṃ kammaṃ, yohaṃ adakkhi nāyakaṃ;

Vinipātā pamuttomhi, pattomhi acalaṃ padaṃ.

“For me, too, the deed is well done, that I beheld the Leader; freed from downfall, I have attained the unshakable state.”

‘‘Yaṃ yaṃ yonūpapajjāmi, devattaṃ atha mānusaṃ;

Divasañceva rattiñca, āloko hoti me sadā.

“In whatever womb I am reborn, whether divine or human, day and night, there is always light for me.”

‘‘Tāyeva maṇipūjāya, anubhotvāna sampadā;

Ñāṇāloko mayā diṭṭho, pattomhi acalaṃ padaṃ.

“By that very offering of the jewel, having experienced prosperity, the light of wisdom was seen by me, and I attained the unshakeable state.”

‘‘Satasahassito kappe, yaṃ maṇiṃ abhipūjayiṃ;

Duggatiṃ nābhijānāmi, maṇipūjāyidaṃ phalaṃ.

“A hundred thousand eons ago, I honored that jewel; I know of no bad rebirth; this is the fruit of the jewel offering.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Chaḷabhiñño pana hutvā puggalādhiṭṭhānavasena kosajjaṃ garahanto attano ca vīriyārambhaṃ kittento –

But having attained the six higher knowledges, criticizing idleness by way of reference to individuals, and praising his own undertaking of energy—

231.

231.

‘‘Atisītaṃ atiuṇhaṃ, atisāyamidaṃ ahu;

Iti vissaṭṭhakammante, khaṇā accenti māṇave.

“‘Too cold, too hot, it’s too late in the evening’—thus, for people who neglect their work, the opportunities pass by.”

232.

232.

‘‘Yo ca sītañca uṇhañca, tiṇā bhiyyo na maññati;

Karaṃ purisakiccāni, so sukhā na vihāyati.

“But one who regards cold and heat as no more than grass, performing the duties of a man, does not fall away from happiness.”

233.

233.

‘‘Dabbaṃ [Pg.449] kusaṃ poṭakilaṃ, usīraṃ muñjapabbajaṃ;

Urasā panudissāmi, vivekamanubrūhaya’’nti. – gāthāttayamāha;

“Dabba grass, kusa grass, rushes, usīra roots, and muñja reeds, I will push aside with my chest, cultivating seclusion!”—he spoke these three verses.

Tattha atisītanti himapātavaddalādinā ativiya sītaṃ, idaṃ ahūti ānetvā sambandho. Atiuṇhanti dhammaparitāpādinā ativiya uṇhaṃ, ubhayenapi utuvasena kosajjavatthumāha. Atisāyanti divasassa pariṇatiyā atisāyaṃ, sāyaggahaṇeneva cettha pātopi saṅgayhati, tadubhayena kālavasena kosajjavatthumāha. Itīti iminā pakārena. Etena ‘‘idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hotī’’tiādinā (a. ni. 8.80; dī. ni. 3.334) vuttaṃ kosajjavatthuṃ saṅgaṇhāti. Vissaṭṭhakammanteti pariccattayogakammante. Khaṇāti buddhuppādādayo brahmacariyavāsassa okāsā. Accentīti atikkamanti. Māṇaveti satte. Tiṇā bhiyyo na maññatīti tiṇato upari na maññati, tiṇaṃ viya maññati, sītuṇhāni abhibhavitvā attanā kattabbaṃ karoti. Karanti karonto. Purisakiccānīti vīrapurisena kattabbāni attahitaparahitāni. Sukhāti sukhato, nibbānasukhatoti adhippāyo. Tatiyagāthāya attho heṭṭhā vuttoyeva.

Here, “too cold” refers to extreme cold from snowfall and frost, etc., and “this was” connects to it. “Too hot” refers to extreme heat from scorching winds, etc. Both illustrate grounds for laziness due to weather. “Too late” refers to the extreme lateness of the day, and by mentioning evening, morning is also included. Both illustrate grounds for laziness due to time. “Thus” refers to this manner. This encompasses the grounds for laziness mentioned in, “Here, monks, a monk has work to do…” (AN 8.80; DN 3.334). “Neglecting their duties” means abandoning the work of effort. “Opportunities” refers to the rare chances like the arising of a Buddha, opportunities for living the holy life. “Waste” means letting them pass by. “Young men” refers to beings. “No more than grass” means not regarding them as more than grass, regarding them as grass, overcoming cold and heat and doing what must be done. “Performing” means doing. “The tasks of a man” refers to duties for one’s own and others’ welfare, to be done by a heroic person. “From happiness” means happiness, the happiness of Nibbāna—this is the intention. The meaning of the third verse is as stated below.

Mātaṅgaputtattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Mātaṅgaputta is concluded.

6. Khujjasobhitattheragāthāvaṇṇanā

6. The Commentary on the Verses of Elder Khujjasobhita

Ye cittakathī bahussutāti āyasmato khujjasobhitattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ bhagavantaṃ mahatā bhikkhusaṅghena saddhiṃ gacchantaṃ disvā pasannamānaso dasahi gāthāhi abhitthavi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde pāṭaliputtanagare brāhmaṇakule nibbatti, ‘‘sobhito’’tissa nāmaṃ [Pg.450] ahosi. Thokaṃ khujjadhātukatāya pana khujjasobhitotveva paññāyittha. So vayappatto satthari parinibbute ānandattherassa santike pabbajitvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.47.49-58) –

“Ye cittakathī bahussutāti” is the verse of the Venerable Khujjasobhita Thera. What is its origin? It is said that in the time of the Blessed One Padumuttara, he was born in a respectable family and, having come of age, one day saw the Blessed One traveling with a great assembly of monks. With a joyful mind, he praised Him with ten verses. Through that meritorious deed, he wandered among gods and humans until, in this Buddha’s dispensation, he was born in a brahmin family in the city of Pāṭaliputta. His name was “Sobhita,” but due to a slight hunchback, he became known as “Khujjasobhita.” When he came of age, after the Teacher’s Parinibbāna, he went forth under the Venerable Ānanda Thera and became one endowed with the six superknowledges. Thus, it is said in the Apadāna (Apadāna, Thera 2.47.49–58):

‘‘Kakudhaṃ vilasantaṃva, devadevaṃ narāsabhaṃ;

Rathiyaṃ paṭipajjantaṃ, ko disvā na pasīdati.

“Like a splendid Kakudha flower, the god of gods, the bull among men, going along the road; who, having seen him, would not be pleased?”

‘‘Tamandhakāraṃ nāsetvā, santāretvā bahuṃ janaṃ;

Ñāṇālokena jotantaṃ, ko disvā na pasīdati.

“Having dispelled that darkness, having led many people across, shining with the light of wisdom, who, seeing him, would not be pleased?”

‘‘Vasīsatasahassehi, nīyantaṃ lokanāyakaṃ;

Uddharantaṃ bahū satte, ko disvā na pasīdati.

“Who, seeing the Leader of the World, escorted by a hundred thousand masters, delivering many beings, would not be pleased?”

‘‘Āhanantaṃ dhammabheriṃ, maddantaṃ titthiye gaṇe;

Sīhanādaṃ vinadantaṃ, ko disvā na pasīdati.

“Beating the Dhamma drum, subduing the groups of sectarians, roaring the lion’s roar—who, on seeing him, would not be pleased?”

‘‘Yāvatā brahmalokato, āgantvāna sabrahmakā;

Pucchanti nipuṇe pañhe, ko disvā na pasīdati.

“Having come from as far as the Brahmā realm, together with Brahmās, they ask subtle questions. Who, on seeing him who answers them, would not be pleased?”

‘‘Yassañjaliṃ karitvāna, āyācanti sadevakā;

Tena puññaṃ anubhonti, ko disvā na pasīdati.

“To whom, having made the añjali gesture, the world with its devas entreats; through that they experience merit—who, on seeing him, would not be pleased?”

‘‘Sabbe janā samāgantvā, sampavārenti cakkhumaṃ;

Na vikampati ajjhiṭṭho, ko disvā na pasīdati.

“All people gather together and invite the One with Vision; unshaken when entreated—who, having seen him, would not be pleased?”

‘‘Nagaraṃ pavisato yassa, ravanti bheriyo bahū;

Vinadanti gajā mattā, ko disvā na pasīdati.

“When he enters the city, many drums sound; the intoxicated elephants roar—who, seeing him, would not be pleased?”

‘‘Vīthiyā gacchato yassa, sabbābhā jotate sadā;

Abbhunnatā samā honti, ko disvā na pasīdati.

“When he walks along the path, his radiance always shines in every direction; the uneven becomes even—who, seeing him, would not be pleased?”

‘‘Byāharantassa buddhassa, cakkavāḷampi suyyati;

Sabbe satte viññāpeti, ko disvā na pasīdati.

“When the Buddha speaks, his voice is heard even throughout the universe; he makes all beings understand—who, having seen him, would not be pleased?”

‘‘Satasahassito kappe, yaṃ buddhamabhikittayiṃ;

Duggatiṃ nābhijānāmi, kittanāya idaṃ phalaṃ.

“A hundred thousand eons ago, I praised the Buddha; I have not known a bad destination—this is the fruit of that praise.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been fulfilled.”

Chaḷabhiñño [Pg.451] pana hutvā paṭhamamahāsaṅgītikāle rājagahe sattapaṇṇiguhāyaṃ sannipatitena saṅghena ‘‘āyasmantaṃ ānandaṃ āmantehī’’ti āṇatto pathaviyaṃ nimujjitvā therassa purato uṭṭhahitvā saṅghassa sāsanaṃ ārocetvā sayaṃ puretaraṃ ākāsena gantvā sattapaṇṇiguhādvāraṃ sampāpuṇi. Tena ca samayena mārassa mārakāyikānañca paṭisedhanatthaṃ devasaṅghena pesitā aññatarā devatā sattapaṇṇiguhādvāre ṭhitā hoti, tassā khujjasobhito thero attano āgamanaṃ kathento –

Having become one with the six superknowledges, during the time of the First Great Council in Rājagaha, in the Sattapaṇṇi Cave, when the Saṅgha had gathered and ordered, “Invite Venerable Ānanda,” he submerged into the earth and rose up in front of the elder. After informing him of the Saṅgha’s instruction, he himself went ahead through the sky and arrived at the entrance of the Sattapaṇṇi Cave. At that time, to prevent Māra and his hosts, a certain deity sent by the assembly of gods was standing at the entrance of the Sattapaṇṇi Cave. The Elder Khujjasobhita, announcing his arrival, said—

234.

234.

‘‘Ye cittakathī bahussutā, samaṇā pāṭaliputtavāsino;

Tesaññataroyamāyuvā, dvāre tiṭṭhati khujjasobhito’’ti. – paṭhamaṃ gāthamāha;

“Those ascetics who are skilled in discourse, learned, dwelling in Pāṭaliputta—among them is this venerable one, Khujjasobhita, standing at the door.” – thus he spoke the first verse.

Tattha cittakathīti vicittadhammakathikā, saṅkhipanaṃ, vitthāraṇaṃ gambhīrakaraṇaṃ uttānīkaraṇaṃ kaṅkhāvinodanaṃ dhammapatiṭṭhāpananti evamādīhi nānānayehi paresaṃ ajjhāsayānurūpaṃ dhammassa kathanasīlāti attho. Bahussutāti pariyattipaṭivedhabāhusaccapāripūriyā bahussutā. Sabbaso samitapāpatāya samaṇā. Pāṭaliputtavāsino, tesaññataroti pāṭaliputtanagaravāsitāya pāṭaliputtavāsino, tesaṃ aññataro, ayaṃ āyuvā dīghāyu āyasmā. Dvāre tiṭṭhatīti sattapaṇṇiguhāya dvāre tiṭṭhati, saṅghassa anumatiyā pavisitunti attho. Taṃ sutvā sā devatā therassa āgamanaṃ saṅghassa nivedentī –

There, “cittakathī” means one skilled in teaching the Dhamma in various ways—summarizing, elaborating, making the profound deep, making the abstruse clear, dispelling doubts, and establishing the Dhamma—thus having the nature of speaking the Dhamma in accordance with others’ inclinations. “Bahussuta” means very learned with the fullness of scriptural learning and penetration. “Samaṇā” are those who have completely calmed evil. “Pāṭaliputtavāsino, tesaññataro” means a resident of Pāṭaliputta city, one of them, this venerable, long-lived one. “Dvāre tiṭṭhati” means he stands at the door of the Sattapaṇṇi Cave, intending to enter with the Saṅgha’s permission. Hearing this, that deity, informing the Saṅgha of the Elder’s arrival—

235.

235.

‘‘Ye cittakathī…pe… dvāre tiṭṭhati māluterito’’ti. – dutiyaṃ gāthamāha;

“Those who are skilled in speech… impelled by the wind, he stands at the door.” – thus she spoke the second verse.

Tattha māluteritoti iddhicittajanitena vāyunā erito, iddhibalena āgatoti attho.

There, “māluterito” means impelled by wind generated through a mind of psychic power; the meaning is that he arrived by the power of psychic ability.

Evaṃ [Pg.452] tāya devatāya niveditena saṅghena katokāso thero saṅghassa santikaṃ gacchanto –

Thus informed by that deity, the Elder, having been granted an opportunity by the Saṅgha, approached the Saṅgha—

236.

236.

‘‘Suyuddhena suyiṭṭhena, saṅgāmavijayena ca;

Brahmacariyānuciṇṇena, evāyaṃ sukhamedhatī’’ti. –

“Through good fighting, good offering, and victory in battle, through the practice of the holy life, thus does this one increase in happiness.”

Imāya tatiyagāthāya aññaṃ byākāsi.

With this third verse, he declared his final knowledge.

Tattha suyuddhenāti pubbabhāge tadaṅgavikkhambhanappahānavasena kilesehi suṭṭhu yujjhanena. Suyiṭṭhenāti antarantarā kalyāṇamittehi dinnasappāyadhammadānena. Saṅgāmavijayena cāti samucchedappahānavasena sabbaso kilesābhisaṅkhāranimmathanena laddhasaṅgāmavijayena ca. Brahmacariyānuciṇṇenāti anuciṇṇena aggamaggabrahmacariyena. Evāyaṃ sukhamedhatīti evaṃ vuttappakārena ayaṃ khujjasobhito nibbānasukhaṃ phalasamāpattisukhañca edhati, anubhavatīti attho.

Here, “suyuddhena” means by thoroughly battling the defilements in the initial stages by means of abandonment through substitution and through suppression. “Suyiṭṭhena” means by the gift of suitable Dhamma given from time to time by good friends. “And victory in battle” means by the victory in battle gained through the complete destruction of all defilements and formations by means of eradication. “By practicing the holy life” means by the practiced holy life of the supreme path. “Thus does this one increase in happiness” means that in this way, this Khujjasobhita increases in—that is, experiences—the happiness of Nibbāna and the happiness of fruition attainment; this is the meaning.

Khujjasobhitattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Khujjasobhita is concluded.

7. Vāraṇattheragāthāvaṇṇanā

7. The Commentary on the Verses of Elder Vāraṇa

Yodha koci manussesūti āyasmato vāraṇattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto ito dvānavute kappe tissassa bhagavato uppattito puretarameva brāhmaṇakule nibbattitvā brāhmaṇānaṃ vijjāsippesu pāragū hutvā isipabbajjaṃ pabbajitvā catupaṇṇāsasahassānaṃ antevāsikānaṃ mante vācento vasati. Tena ca samayena tissassa bhagavato bodhisattabhūtassa tusitā kāyā cavitvā carimabhave mātukucchiṃ okkamanena mahāpathavikampo ahosi. Taṃ disvā mahājano bhīto saṃviggo naṃ isiṃ upasaṅkamitvā pathavikampanakāraṇaṃ pucchi. So ‘‘mahābodhisatto mātukucchiṃ okkami, tenāyaṃ pathavikampo, tasmā mā bhāyathā’’ti buddhuppādassa pubbanimittabhāvaṃ kathetvā samassāsesi, buddhārammaṇañca pītiṃ paṭivedesi. So tena puññakammena devamanussesu [Pg.453] saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe brāhmaṇakule nibbattitvā vāraṇoti laddhanāmo vayappatto aññatarassa āraññakassa therassa santike dhammaṃ sutvā laddhappasādo pabbajitvā samaṇadhammaṃ karoti. So ekadivasaṃ buddhupaṭṭhānaṃ gacchanto antarāmagge ahinakule aññamaññaṃ kalahaṃ katvā kālaṅkate disvā ‘‘ime sattā aññamaññavirodhena jīvitakkhayaṃ pattā’’ti saṃviggamānaso hutvā bhagavato santikaṃ gato, tassa bhagavā cittācāraṃ ñatvā tadanurūpameva ovādaṃ dento –

The verse beginning 'Whoever here among men...' is a verse of the Venerable Elder Vāraṇa. What is its origin? This one, too, having made a foundation of merit in the presence of former Buddhas and accumulating merit in various existences, was born ninety-two eons ago, even before the arising of the Blessed One Tissa, in a brahmin family. Becoming an expert in the brahminical arts and sciences, he went forth into the ascetic life and lived teaching mantras to fifty-four thousand disciples. At that time, when the Bodhisatta who was to become the Blessed One Tissa passed away from the Tusita realm and descended into his mother’s womb for his final existence, a great earthquake occurred. Seeing this, the great populace, terrified and agitated, approached that sage and asked the reason for the earthquake. He reassured them, explaining it as a precursor to the Buddha’s arising, saying, 'The Great Bodhisatta has entered his mother’s womb—that is why there is this earthquake. Therefore, do not be afraid,' and he experienced joy with the Buddha as its object. Through that meritorious deed, he wandered among devas and humans until, in this Buddha-era, he was born in a brahmin family in the Kosala country. Having received the name Vāraṇa, he reached maturity and, hearing the Dhamma from a certain forest-dwelling elder, gained faith and went forth, practicing the duties of a recluse. One day, while going to attend upon the Buddha, he saw on the way a family of mongooses who had died after quarreling with one another. His mind agitated, he thought: 'These beings have met their end through mutual hostility.' He then went to the Blessed One. The Blessed One, knowing the state of his mind, gave him advice suited to it, saying:

237.

237.

‘‘Yodha koci manussesu, parapāṇāni hiṃsati;

Asmā lokā paramhā ca, ubhayā dhaṃsate naro.

Whoever here among human beings harms other living beings, from this world and from the next, that person falls away from both.

238.

238.

‘‘Yo ca mettena cittena, sabbapāṇānukampati;

Bahuñhi so pasavati, puññaṃ tādisako naro.

But one who, with a mind of loving-kindness, has compassion for all beings; such a person generates much merit.

239.

239.

‘‘Subhāsitassa sikkhetha, samaṇūpāsanassa ca;

Ekāsanassa ca raho, cittavūpasamassā cā’’ti. – tisso gāthā abhāsi;

One should train in what is well-spoken, and in associating with recluses; in sitting alone in seclusion, and in the calming of the mind.' Thus he spoke three verses.

Tattha yodha koci manussesūti idha manussesu yo koci khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā. Manussaggahaṇañcettha ukkaṭṭhasattanidassananti daṭṭhabbaṃ. Parapāṇāni hiṃsatīti parasatte māreti vibādhati ca. Asmā lokāti idha lokato. Paramhāti paralokato. Ubhayā dhaṃsateti ubhayato dhaṃsati, ubhayalokapariyāpannahitasukhato parihāyatīti attho. Naroti satto.

Herein, 'whoever here among humans' means any noble, brahmin, merchant, laborer, householder, or renunciant among human beings. The mention of 'human beings' here should be understood as an indication of superior beings. 'Harms other living beings' means he kills and oppresses other beings. 'From this world' means from this world here. 'From the other' means from the other world. 'Falls away from both' means he falls away from both; that is, he is deprived of the welfare and happiness pertaining to both worlds. 'Person' means a being.

Evaṃ parapīḷālakkhaṇaṃ pāpadhammaṃ dassetvā idāni parapīḷānivattilakkhaṇaṃ kusalaṃ dhammaṃ dassento ‘‘yo ca mettenā’’tiādinā dutiyaṃ gāthamāha. Tattha mettena cittenāti mettāsampayuttena cittena appanāpattena itarītarena vā. Sabbapāṇānukampatīti sabbe pāṇe attano orasaputte viya mettāyati. Bahuñhi so pasavati, puññaṃ tādisako naroti so tathārūpo mettāvihārī puggalo bahuṃ mahantaṃ anappakaṃ kusalaṃ pasavati paṭilabhati adhigacchati.

Having thus shown the unwholesome quality characterized by harming others, he now speaks the second verse, beginning 'But one who, with a mind of loving-kindness,' showing the wholesome quality characterized by desisting from harming others. Here, 'with a mind of loving-kindness' means with a mind endowed with loving-kindness, whether it has attained absorption or is of a lesser degree. 'Has compassion for all beings' means he extends loving-kindness to all beings as if they were his own legitimate children. 'Such a person generates much merit' means that such a person, dwelling in loving-kindness, generates, obtains, and attains abundant, great, and substantial wholesome kamma.

Idāni [Pg.454] taṃ sasambhāre samathavipassanādhamme niyojento ‘‘subhāsitassā’’tiādinā tatiyaṃ gāthamāha. Tattha subhāsitassa sikkhethāti appicchakathādibhedaṃ subhāsitaṃ pariyattidhammaṃ savanadhāraṇaparipucchādivasena sikkheyya. Samaṇūpāsanassa cāti samitapāpānaṃ samaṇānaṃ kalyāṇamittānaṃ upāsakānaṃ kālena kālaṃ upasaṅkamitvā payirupāsanañceva paṭipattiyā tesaṃ samīpacariyañca sikkheyya. Ekāsanassa ca raho cittavūpasamassa cāti ekassa asahāyassa kāyavivekaṃ anubrūhantassa raho kammaṭṭhānānuyogavasena āsanaṃ nisajjaṃ sikkheyya. Evaṃ kammaṭṭhānaṃ anuyuñjanto bhāvanañca matthakaṃ pāpento samucchedavasena kilesānaṃ cittassa vūpasamañca sikkheyya. Yāhi adhisīlasikkhādīhi kilesā accantameva vūpasantā pahīnā honti, tā maggaphalasikkhā sikkhantassa accantameva cittaṃ vūpasantaṃ nāma hotīti. Gāthāpariyosāne vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.47.59-72) –

Now, directing him to the practice of serenity and insight with their requisites, he spoke the third verse, beginning 'One should train in what is well-spoken.' Herein, 'one should train in what is well-spoken' means one should train in the Dhamma of the scriptures, which is well-spoken and includes such aspects as talk on contentment, by way of listening, memorizing, questioning, and so forth. 'And in associating with recluses' means one should train in approaching and attending upon, from time to time, the recluses who have calmed evil, who are good friends, and in following their conduct closely through practice. 'And in solitary sitting in seclusion and in the calming of the mind' means one who cultivates physical seclusion without a companion should train in sitting alone in a secluded place by way of applying oneself to a meditation subject. Thus, applying oneself to meditation and bringing development to its peak, one should train in the calming of the mind by way of cutting off defilements. The defilements are utterly calmed and abandoned by means of the higher training in morality and so forth; for one who trains in the training of the path and fruition, the mind is said to be utterly calmed. At the end of the verses, having developed insight, he attained arahantship. Therefore, it is said in the Apadāna (Apadāna-Thera 2.47.59-72):

‘‘Ajjhogāhetvā himavaṃ, mante vācemahaṃ tadā;

Catupaññāsasahassāni, sissā mayhaṃ upaṭṭhahuṃ.

Having entered the Himalayas, I then taught mantras; fifty-four thousand disciples attended me.

‘‘Adhitā vedagū sabbe, chaḷaṅge pāramiṃ gatā;

Sakavijjāhupatthaddhā, himavante vasanti te.

All were learned, masters of the Vedas, having gone to perfection in the six branches; proud of their own knowledge, they dwelt in the Himalayas.

‘‘Cavitvā tusitā kāyā, devaputto mahāyaso;

Uppajji mātukucchismiṃ, sampajāno patissato.

Having passed away from the Tusita realm, the greatly glorious deva-son arose in his mother's womb, mindful and clearly comprehending.

‘‘Sambuddhe upapajjante, dasasahassi kampatha;

Andhā cakkhuṃ alabhiṃsu, uppajjantamhi nāyake.

When a Perfectly Enlightened One arises, the ten-thousandfold world system trembles; the blind regained their sight when the Leader arose.

‘‘Sabbākāraṃ pakampittha, kevalā vasudhā ayaṃ;

Nigghosasaddaṃ sutvāna, ubbijjiṃsu mahājanā.

This entire earth shook in every way; having heard the resounding noise, the great multitude was terrified.

‘‘Sabbe janā samāgamma, āgacchuṃ mama santikaṃ;

Vasudhāyaṃ pakampittha, kiṃ vipāko bhavissati.

All the people, having gathered together, came into my presence, saying: 'The earth has trembled; what will be the outcome?'

‘‘Avacāsiṃ [Pg.455] tadā tesaṃ, mā bhetha natthi vo bhayaṃ;

Visaṭṭhā hotha sabbepi, uppādoyaṃ suvatthiko.

Then I said to them: 'Do not be afraid, there is no danger for you. All of you, be at ease; this arising is very auspicious.'

‘‘Aṭṭhahetūhi samphussa, vasudhāyaṃ pakampati;

Tathā nimittā dissanti, obhāso vipulo mahā.

The earth trembles, touched by eight causes; such signs are seen: a vast and mighty radiance.

‘‘Asaṃsayaṃ buddhaseṭṭho, uppajjissati cakkhumā;

Saññāpetvāna janataṃ, pañcasīle kathesahaṃ.

Without a doubt, the supreme Buddha, the One with Vision, will arise. Having informed the people, I taught the five precepts.

‘‘Sutvāna pañcasīlāni, buddhuppādañca dullabhaṃ;

Ubbegajātā sumanā, tuṭṭhahaṭṭhā ahaṃsu te.

Having heard of the five precepts and the rare arising of a Buddha, they became agitated yet glad, pleased and delighted.

‘‘Dvenavute ito kappe, yaṃ nimittaṃ viyākariṃ;

Duggatiṃ nābhijānāmi, byākaraṇassidaṃ phalaṃ.

Ninety-two eons ago, I declared that sign; I do not know of any bad destination—this is the fruit of that declaration.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been done.

Vāraṇattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of Elder Vāraṇa is concluded.

8. Vassikattheragāthāvaṇṇanā

8. The Commentary on the Verses of Elder Vassika

Ekopi saddho medhāvīti āyasmato vassikattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto atthadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannacitto pilakkhaphalāni adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe brāhmaṇakule nibbattitvā vassikoti laddhanāmo vayappatto satthu yamakapāṭihāriyaṃ disvā paṭiladdhasaddho pabbajitvā samaṇadhammaṃ karonto ābādhiko ahosi. Atha naṃ ñātakā vejjaparidiṭṭhena bhesajjavidhinā upaṭṭhahitvā arogamakaṃsu. So tamhā ābādhā vuṭṭhito saṃvegajāto bhāvanaṃ ussukkāpetvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.47.40-44) –

"One who is faithful and wise"—this is the verse of Elder Vassika. What is its origin? This one, having made an aspiration under former Buddhas and performed meritorious deeds in various existences, was born into a family during the time of the Blessed One Atthadassi. Having reached maturity, one day he saw the Teacher, and with a confident mind, he offered pilakkha fruits. Through that meritorious act, wandering among gods and humans, in this Buddha-dispensation he was born into a brahmin family in the Kosala country. Named Vassika, having come of age and witnessed the Teacher's Twin Miracle, he gained faith. He then went forth and, while practicing the duties of a recluse, became ill. Then his relatives attended to him with medical treatment prescribed by a physician and made him well. Having recovered from that illness, he was stirred by a sense of urgency, roused himself to meditation, and became one endowed with the six higher knowledges. Thus it is said in the Apadāna (Thera 2.47.40-44):

‘‘Vanantare [Pg.456] buddhaṃ disvā, atthadassiṃ mahāyasaṃ;

Pasannacitto sumano, pilakkhassa phalaṃ adā.

"Having seen the Buddha Atthadassi, of great renown, in the forest, with a confident and gladdened mind, I offered a pilakkha fruit."

‘‘Aṭṭhārase kappasate, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

"For eighteen hundred aeons since I gave that fruit, I have not known an unhappy destination; this is the fruit of that offering of fruit."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burned up… the Buddha's Dispensation has been fulfilled."

Chaḷabhiñño pana hutvā ākāsena ñātakānaṃ santike gantvā ākāse ṭhito dhammaṃ desetvā te saraṇesu sīlesu ca patiṭṭhāpesi. Tesu keci kālaṅkatā saraṇesu sīlesu ca patiṭṭhitattā sagge nibbattiṃsu. Atha naṃ satthā buddhupaṭṭhānaṃ upagataṃ ‘‘kiṃ te, vassika, ñātīnaṃ ārogya’’nti pucchi. So ñātīnaṃ attanā kataṃ upakāraṃ satthu kathento –

Having become one endowed with the six higher knowledges, he went through the air to his relatives and, standing in the sky, taught them the Dhamma, establishing them in the refuges and precepts. Some of them, having passed away, were reborn in a heavenly world because they had been established in the refuges and precepts. Then, when he came to attend upon the Buddha, the Teacher asked him, "Vassika, are your relatives well?" He then related to the Teacher the help he had given to his relatives, saying:

240.

240.

‘‘Ekopi saddho medhāvī, assaddhānīdha ñātinaṃ;

Dhammaṭṭho sīlasampanno, hoti atthāya bandhunaṃ.

"Even one who is faithful and wise, for his faithless relatives here, established in Dhamma, accomplished in virtue, becomes for the welfare of his kinsmen."

241.

241.

‘‘Niggayha anukampāya, coditā ñātayo mayā;

Ñātibandhavapemena, kāraṃ katvāna bhikkhusu.

"Urged on by me out of compassion, having been admonished, my relatives, through affection for their kinsman, rendered service to the bhikkhus."

242.

242.

‘‘Te abbhatītā kālaṅkatā, pattā te tidivaṃ sukhaṃ;

Bhātaro mayhaṃ mātā ca, modanti kāmakāmino’’ti. –

"They have passed on, having died, and have reached heavenly happiness; my brothers and my mother now rejoice, enjoying all they desire."

Tisso gāthā abhāsi.

He spoke these three verses.

Tatthāyaṃ paṭhamagāthāya attho – yo kammaphalasaddhāya ca ratanattayasaddhāya ca vasena saddho, tato eva kammassakatañāṇādiyogato medhāvī, satthu ovādadhamme navalokuttaradhamme ca ṭhitattā dhammaṭṭho, ācārasīlassa maggasīlassa phalasīlassa ca vasena sīlasampanno, so ekopi yathāvuttāya saddhāya abhāvena assaddhānaṃ idha imasmiṃ loke ‘‘amhākaṃ ime’’ti ñātabbaṭṭhena ñātīnaṃ, tathā pemabandhanena bandhanaṭṭhena ‘‘bandhū’’ti ca laddhanāmānaṃ bandhavānaṃ atthāya hitāya hotīti.

Here is the meaning of the first verse: One who is faithful through faith in kamma and its results and in the Triple Gem, and who is wise through connection with the knowledge of ownership of kamma and so forth; one who is established in Dhamma because of being grounded in the Teacher’s instructional Dhamma and the nine supramundane Dhammas; one who is accomplished in virtue by way of the virtue of conduct, the virtue of the path, and the virtue of fruition—even one such person is for the welfare and benefit of his faithless relatives here in this world, who are known as ‘ñāti’ in the sense of being recognized as ‘ours,’ and for his kinsmen, who are called ‘bandhu’ in the sense of being bound by the bond of affection.

Evaṃ [Pg.457] sādhāraṇato vuttamatthaṃ attūpanāyikaṃ katvā dassetuṃ ‘‘niggayhā’’tiādinā itaragāthā vuttā. Tattha niggayha anukampāya, coditā ñātayo mayāti idānipi duggatā kusalaṃ akatvā āyatiṃ parikkilesaṃ puna mānubhavitthāti niggahetvā ñātayo mayā ovaditā. Ñātibandhavapemena ‘‘amhākaṃ ayaṃ bandhavo’’ti evaṃ pavattena pemena mama ovādaṃ atikkamituṃ asakkontā kāraṃ katvāna bhikkhūsu pasannacittā hutvā cīvarādipaccayadānena ceva upaṭṭhānena ca bhikkhūsu sakkārasammānaṃ katvā te abbhatītā kālaṅkatā hutvā imaṃ lokaṃ atikkantā. Puna teti nipātamattaṃ. Tidivaṃ sukhanti devalokapariyāpannasukhaṃ, sukhaṃ vā iṭṭhaṃ tidivaṃ adhigatā. ‘‘Ke pana te’’ti āha. ‘‘Bhātaro mayhaṃ mātā ca, modanti kāmakāmino’’ti. Attanā yathākāmitavatthukāmasamaṅgino hutvā abhiramantīti attho.

To show the general meaning that was stated by applying it to himself, the other verses beginning with "Niggayhā" were spoken. Therein, 'Urged on by me out of compassion, having been admonished, my relatives' means: 'My relatives were advised by me, having been admonished with the thought: “Even now you are in a wretched state; having not done what is wholesome, do not experience future defilements again!”' 'Through affection for their kinsman,' unable to disregard my advice because of the affection that arose from thinking, 'This is our kinsman,' 'rendered service to the bhikkhus,' that is, with confident minds, they showed respect and honor to the bhikkhus by giving requisites such as robes and by attending upon them. 'They have passed on, having died,' means they have departed from this world. The word 'te' is merely a particle. 'Heavenly happiness' means happiness pertaining to the deva world, or they attained the desired heaven, which is happiness. To the question, 'But who are they?' he said: 'My brothers and my mother now rejoice, enjoying all they desire.' The meaning is that they delight in being endowed with the objects of sensual pleasure that they themselves desired.

Vassikattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of Elder Vassika is finished.

9. Yasojattheragāthāvaṇṇanā

9. The Commentary on the Verses of Elder Yasoja

Kālapabbaṅgasaṅkāsoti āyasmato yasojattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto vipassissa bhagavato kāle ārāmagopakakule nibbattitvā viññutaṃ patto ekadivasaṃ vipassiṃ bhagavantaṃ ākāsena gacchantaṃ disvā pasannamānaso labujaphalaṃ adāsi.

The verse of the Venerable Yasoja begins with 'Kālapabbaṅgasaṅkāso.' What is its origin? This one, having made an aspiration under former Buddhas and accumulated merits in various existences, was born into the family of a park-keeper during the time of the Blessed One Vipassī. Having reached maturity, one day he saw the Blessed One Vipassī traveling through the air. With a confident mind, he offered a labuja fruit.

So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthinagaradvāre kevaṭṭagāme pañcakulasatajeṭṭhakassa kevaṭṭassa putto hutvā nibbatti, yasojotissa nāmaṃ akaṃsu. So vayappatto attano sahāyehi kevaṭṭaputtehi saddhiṃ macchagahaṇatthaṃ aciravatiyaṃ nadiyaṃ jālaṃ khipi. Tattheko suvaṇṇavaṇṇo mahāmaccho antojālaṃ pāvisi. Taṃ te rañño pasenadissa dassesuṃ. Rājā ‘‘imassa suvaṇṇavaṇṇassa macchassa vaṇṇakāraṇaṃ bhagavā jānātī’’ti macchaṃ gāhāpetvā bhagavato [Pg.458] dassesi. Bhagavā ‘‘ayaṃ kassapassa sammāsambuddhassa sāsane osakkamāne pabbajitvā micchā paṭipajjanto sāsanaṃ osakkāpetvā niraye nibbatto ekaṃ buddhantaraṃ niraye paccitvā tato cuto aciravatiyaṃ maccho hutvā nibbatto’’ti vatvā tassa bhaginīnañca niraye nibbattabhāvaṃ, tassa bhātikattherassa parinibbutabhāvañca teneva kathāpetvā imissā aṭṭhuppattiyā kapilasuttaṃ desesi.

By that meritorious deed, wandering among gods and humans, in this Buddha-dispensation, he was reborn in a fishermen's village near the city of Sāvatthī as the son of the chief fisherman of five hundred families. They named him Yasoja. When he came of age, he cast a net into the Aciravatī River with his fellow fishermen's sons to catch fish. There, a great golden-colored fish entered the net. They showed it to King Pasenadi. The king, thinking, “The Blessed One knows the reason for the golden color of this fish,” had the fish brought and presented it to the Blessed One. The Blessed One said: “This one went forth in the dispensation of the Perfectly Self-Enlightened Buddha Kassapa when it was declining. Practicing wrongly, he caused the dispensation to decline. He was reborn in hell and, after suffering there for one Buddha-interval, he passed away from there and was reborn as this fish in the Aciravatī.” Then, having made that very one relate that his sisters had been reborn in hell and that his elder brother, the Thera, had attained final Nibbāna, he taught the Kapila Sutta in connection with this origin story.

Satthu desanaṃ sutvā yasojo saṃvegajāto saddhiṃ attano sahāyehi bhagavato santike pabbajitvā patirūpe ṭhāne vasanto ekadivasaṃ sapariso bhagavantaṃ vandituṃ jetavanaṃ agamāsi. Tassa āgamane senāsanapaññāpanādinā vihāre uccāsaddamahāsaddo ahosi. Taṃ sutvā ‘‘bhagavā saparisaṃ yasojaṃ paṇāmesī’’ti (udā. 23) sabbaṃ udāne āgatanayena veditabbaṃ. Paṇāmito pana āyasmā yasojo kasābhihato bhaddo assājānīyo viya saṃviggamānaso saddhiṃ parisāya vaggumudāya nadiyā tīre vasanto ghaṭento vāyamanto vipassanaṃ vaḍḍhetvā antovasseyeva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.47.32-39) –

Having heard the Teacher’s discourse, Yasoja was stirred with a sense of urgency. Together with his companions, he went forth in the presence of the Blessed One. Dwelling in a suitable place, one day he went with his retinue to Jetavana to pay homage to the Blessed One. Upon his arrival, a great loud noise arose in the monastery due to the arrangement of lodgings and so forth. Hearing this, 'The Blessed One dismissed Yasoja with his retinue'—all of which should be understood in accordance with the account in the Udāna (Ud. 23). After being dismissed, the Venerable Yasoja, like a fine thoroughbred horse struck by a whip, with a mind stirred by urgency, dwelt with his retinue on the banks of the Vaggumudā River. Striving and exerting himself, he developed insight and within that same rains-retreat became one endowed with the six higher knowledges. Thus it is said in the Apadāna (Thera 2.47.32-39):

‘‘Nagare bandhumatiyā, ārāmiko ahaṃ tadā;

Addasaṃ virajaṃ buddhaṃ, gacchantaṃ anilañjase.

"In the city of Bandhumatī, I was a park-keeper then; I saw the stainless Buddha traveling through the sky."

‘‘Labujaṃ phalamādāya, buddhaseṭṭhassadāsahaṃ;

Ākāseva ṭhito santo, paṭiggaṇhi mahāyaso.

"Taking a labuja fruit, I offered it to the foremost of Buddhas. Standing in the sky, serene, the glorious one accepted it."

‘‘Vittisañjānano mayhaṃ, diṭṭhadhammasukhāvaho;

Phalaṃ buddhassa datvāna, vippasannena cetasā.

"Having given the fruit to the Buddha with an utterly serene mind, it produced joy for me and brought happiness in this very life."

‘‘Adhigañchiṃ tadā pītiṃ, vipulaṃ sukhamuttamaṃ;

Uppajjateva ratanaṃ, nibbattassa tahiṃ tahiṃ.

"I then attained rapture, vast and supreme happiness; indeed, a treasure arises for one reborn here and there."

‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ tadā;

Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.

"In the ninety-first eon, when I gave that fruit, I do not recall any unhappy destination; this is the fruit of that fruit-offering."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are consumed... the Buddha's Dispensation has been accomplished."

Chaḷabhiññaṃ [Pg.459] pana samānaṃ saparisaṃ āyasmantaṃ yasojaṃ satthā pakkositvā āneñjasamāpattinā paṭisanthāramakāsi. So sabbepi dhutaṅgadhamme samādāya vattati. Tenassa sarīraṃ kisaṃ ahosi lūkhaṃ dubbaṇṇaṃ, taṃ bhagavā paramappicchatāya pasaṃsanto –

The Teacher, having summoned the Venerable Yasoja, who was one endowed with the six higher knowledges, together with his following, greeted him with the attainment of the imperturbable. He lived undertaking all the ascetic practices. Because of this, his body became thin, rough, and unsightly. Praising him for his supreme fewness of wishes, the Blessed One said—

243.

243.

‘‘Kālapabbaṅgasaṅkāso, kiso dhamanisanthato;

Mattaññū annapānamhi, adīnamānaso naro’’ti. – paṭhamaṃ gāthamāha;

"Resembling the joint of a dark creeper, lean, with veins spread out; knowing moderation in food and drink, a man with an undaunted mind."—this is the first verse spoken;

Tattha kālapabbaṅgasaṅkāsoti maṃsūpacayavigamena kisadusaṇṭhitasarīrāvayavatāya dantilatāpabbasadisaṅgo, tenāha ‘‘kiso dhamanisanthato’’ti. Kisoti moneyyapaṭipadāpūraṇena kisasarīro. Dhamanisanthatoti dhamanīhi santhatagatto appamaṃsalohitatāya pākaṭīhi kaṇḍarasirāhi vitatasarīro. Mattaññūti pariyesanapaṭiggahaṇaparibhogavissajjanesu pamāṇaññū. Adīnamānasoti kosajjādīhi anabhibhūtattā alīnacitto akusītavutti. Naroti puriso, porisassa dhurassa vahanato porisalakkhaṇasampanno purisadhorayhoti adhippāyo.

There, 'Kālapabbaṅgasaṅkāso' means having limbs resembling the joint of a danti creeper due to the loss of accumulated flesh, which made his body parts thin and ill-formed. Therefore he said, 'thin, with veins spread out.' 'Kiso' means having a thin body due to fulfilling the practice of sagely conduct. 'Dhamanisanthato' means having a body spread with veins, a body stretched out with visible tendons and veins due to the lack of flesh and blood. 'Mattaññū' means knowing the measure in seeking, receiving, consuming, and relinquishing. 'Adīnamānaso' means having an unfeeble mind, not being overcome by laziness and so forth, having an unyielding mind, and diligent conduct. 'Naro' means a man; the intention is that he is a leader among men, endowed with the characteristics of a man, due to bearing the burden of manhood.

Evaṃ thero satthārā pasaṭṭho pasaṭṭhabhāvānurūpaṃ attano adhivāsanakhantivīriyārambhavivekābhiratikittanamukhena bhikkhūnaṃ dhammaṃ kathento –

Thus, the elder, praised by the Teacher, taught the Dhamma to the monks by way of proclaiming his own endurance, patience, energetic striving, and delight in solitude, in accordance with that praise—

244.

244.

‘‘Phuṭṭho ḍaṃsehi makasehi, araññasmiṃ brahāvane;

Nāgo saṅgāmasīseva, sato tatrādhivāsaye.

"Assailed by gadflies and mosquitoes in the wilderness, in the great forest, one should mindfully endure there, like a great elephant at the forefront of battle."

245.

245.

‘‘Yathā brahmā tathā eko, yathā devo tathā duve;

Yathā gāmo tathā tayo, kolāhalaṃ tatuttari’’nti. –

"As Brahmā, so one; as a god, so two; as a village, so three; beyond that, uproar."

Imā dve gāthā abhāsi.

He uttered these two verses.

Tattha nāgo saṅgāmasīsevāti yathā nāma ājāneyyo hatthināgo yuddhamaṇḍale asisattitomarādippahāre adhivāsetvā parasenaṃ viddhaṃseti, evaṃ bhikkhu araññasmiṃ brahāvane araññāniyaṃ ḍaṃsādiparissaye sato [Pg.460] sampajāno adhivāseyya, adhivāsetvā ca bhāvanābalena mārabalaṃ vidhameyya.

There, 'like a great elephant at the forefront of battle' (nāgo saṅgāmasīseva) means: Just as a noble elephant, a nāga, in the battlefield endures the strikes of swords, spears, and javelins, and then crushes the enemy army, so too should a monk in the wilderness, in the great forest, in a wild forest dwelling, remain mindful and clearly aware while enduring the troubles of gadflies and other pests. Having endured them, he should then crush the power of Māra through the strength of meditation.

Yathā brahmāti yathā brahmā ekako cittappakoparahito jhānasukhena niccameva sukhito viharati tathā ekoti bhikkhupi eko adutiyo vivekasukhamanubrūhento sukhaṃ viharati. Ekassa sāmaññasukhaṃ paṇītanti hi vuttaṃ. Etena ekavihārī bhikkhu ‘‘brahmasamo’’ti ovādaṃ deti. Yathā devo tathā duveti yathā devānaṃ antarantarā cittappakopopi siyā, tathā dvinnaṃ bhikkhūnaṃ sahavāse ghaṭṭanāpi bhaveyyāti sadutiyavāsena bhikkhu ‘‘devasamo’’ti vutto. Yathā gāmo tathā tayoti asmimeva pāṭhe tiṇṇaṃ bhikkhūnaṃ sahavāso gāmavāsasadiso vivekavāso na hotīti adhippāyo. Kolāhalaṃ tatuttarinti tato tayato upari ca bahūnaṃ saṃvāso kolāhalaṃ uccāsaddamahāsaddamahājanasannipātasadiso, tasmā ekavihārinā bhavitabbanti adhippāyoti.

As Brahmā: Just as Brahmā, alone, free from mental agitation, dwells constantly happy with the bliss of jhāna, so too a monk, alone, without a second, cultivating the bliss of seclusion, dwells happily. For it is said, 'The bliss of the ascetic life for a solitary one is sublime.' By this, he gives the advice that a solitary monk is 'like Brahmā.' As a god, so two: Just as among gods there may occasionally be mental agitation, so too when two monks live together, there may be friction. Therefore, a monk who lives with a companion is said to be 'like a god.' As a village, so three: In this very passage, the meaning is that the dwelling of three monks together is like village life; it is not a life of seclusion. Commotion beyond that: Beyond three, the dwelling of many is commotion—like loud noise, great noise, a gathering of a great crowd. Therefore, one should be a solitary dweller—this is the meaning.

Yasojattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the Verses of the Elder Yasoja is completed.

10. Sāṭimattiyattheragāthāvaṇṇanā

10. The Commentary on the Verses of the Elder Sāṭimattiya

Ahu tuyhaṃ pure saddhāti āyasmato sāṭimattiyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannamānaso tālavaṇṭaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe brāhmaṇakule nibbattitvā sāṭimattiyoti laddhanāmo vayappatto hetusampannatāya āraññakabhikkhūnaṃ santike pabbajitvā vipassanāya kammaṃ karonto chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.38.43-47) –

The verse of the Venerable Elder Sāṭimattiya begins: 'Once you had faith.' What is its origin? He too, having made aspirations under past Buddhas and accumulating merit in various existences, was born in a respectable family during the time of the Blessed One Siddhattha. Reaching maturity, one day he saw the Teacher and with a joyful mind offered a palm-leaf fan. Through that meritorious deed, wandering among gods and humans, in this Buddha's dispensation, he was born in a brahmin family in the Magadha country. Named Sāṭimattiya, when he came of age, due to his potential, he went forth in the presence of the forest-dwelling monks. Practicing insight, he became one with the six supernormal knowledges. Thus it is said in the Apadāna:

‘‘Siddhatthassa [Pg.461] bhagavato, tālavaṇṭamadāsahaṃ;

Sumanehi paṭicchannaṃ, dhārayāmi mahārahaṃ.

"To the Blessed One Siddhattha, I gave a palm-leaf fan, covered with sumana flowers, a thing of great worth."

‘‘Catunnavutito kappe, tālavaṇṭamadāsahaṃ;

Duggatiṃ nābhijānāmi, tālavaṇṭassidaṃ phalaṃ.

"Ninety-four eons ago, I gave a palm-leaf fan. I do not recall any bad rebirth; this is the fruit of the palm-leaf fan."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up... the Buddha's teaching has been fulfilled."

Chaḷabhiñño pana hutvā bhikkhū ovadati anusāsati bahū ca satte dhammaṃ kathetvā saraṇesu ca sīlesu ca patiṭṭhāpesi. Aññatarañca kulaṃ assaddhaṃ appasannaṃ saddhaṃ pasannaṃ akāsi. Tena tasmiṃ kule manussā there abhippasannā ahesuṃ. Tatthekā dārikā abhirūpā dassanīyā theraṃ piṇḍāya paviṭṭhaṃ sakkaccaṃ bhojanena parivisati. Athekadivasaṃ māro ‘‘evaṃ imassa ayaso vaḍḍhissati, appatiṭṭho bhavissatī’’ti cintetvā therassa rūpena gantvā taṃ dārikaṃ hatthe aggahesi. Dārikā ‘‘nāyaṃ manussasamphasso’’ti ca aññāsi, hatthañca muñcāpesi. Taṃ disvā gharajano there appasādaṃ janesi. Punadivase thero taṃ kāraṇaṃ anāvajjento taṃ gharaṃ agamāsi. Tattha manussā anādaraṃ akaṃsu. Thero taṃ kāraṇaṃ āvajjento mārassa kiriyaṃ disvā ‘‘tassa gīvāyaṃ kukkurakuṇapaṃ paṭimuñcatū’’ti adhiṭṭhahitvā tassa mocanatthaṃ upagatena mārena atītadivase katakiriyaṃ kathāpetvā taṃ tajjetvā vissajjesi. Taṃ disvā gharasāmiko ‘‘khamatha, bhante, accaya’’nti khamāpetvā ‘‘ajjatagge ahameva, bhante, tumhe upaṭṭhahāmī’’ti āha. Thero tassa dhammaṃ kathento –

Having become one endowed with the six higher knowledges, the Elder advised and instructed the monks. He also taught the Dhamma to many beings and established them in the refuges and the precepts. He transformed a certain family from being faithless and lacking confidence to being faithful and confident. The people in that family became deeply devoted to the elder. There was a young girl in that family, beautiful and lovely, who respectfully served the elder with food when he entered for alms. One day, Māra thought, "In this way, his fame will grow, and he will become unshakeable." So, taking the form of the elder, he went and grabbed the girl's hand. The girl realized, "This is not the touch of a human," and freed her hand. Seeing this, the household generated displeasure toward the elder. The next day, the elder, not adverting to the incident, went to that house. There, the people treated him with disrespect. Reflecting on the matter, the elder saw Māra's deed. He resolved, "Let a rotting dog carcass be fastened around his neck." When Māra came to be freed from it, the elder made him confess the deed he had done the previous day. After rebuking him, he released him. Seeing this, the master of the house begged forgiveness, saying, "Forgive me, venerable sir, for my transgression." Having sought pardon, he declared, "From today onward, I myself will attend to you, venerable sir." The elder then taught him the Dhamma, saying:

246.

246.

‘‘Ahu tuyhaṃ pure saddhā, sā te ajja na vijjati;

Yaṃ tuyhaṃ tuyhamevetaṃ, natthi duccaritaṃ mama.

"You once had faith, but that is not found in you today; what is yours is yours alone, there is no wrongdoing on my part."

247.

247.

‘‘Aniccā hi calā saddhā, evaṃ diṭṭhā hi sā mayā;

Rajjantipi virajjanti, tattha kiṃ jiyyate muni.

"Faith is impermanent and unsteady; thus have I seen it. People are attracted and then become disaffected; how is the sage diminished by that?"

248.

248.

‘‘Paccati munino bhattaṃ, thokaṃ thokaṃ kule kule;

Piṇḍikāya carissāmi, atthi jaṅghabalaṃ mamā’’ti. –

"The sage's food is cooked, a little in this family, a little in that. I shall wander for alms, for I have strength in my legs."

Tisso gāthā abhāsi.

He uttered these three verses.

Tattha [Pg.462] ahu tuyhaṃ pure saddhā, sā te ajja na vijjatīti, upāsaka, ito pubbe tava mayi ‘‘ayyo dhammacārī samacārī’’tiādinā saddhā ahosi, sā saddhā te tava ajja idāni na upalabbhati. Tasmā yaṃ tuyhaṃ tuyhamevetanti catupaccayadānaṃ, tuyhameva etaṃ hotu, na tena mayhaṃ attho, sammā pasannacittena hi dānaṃ nāma dātabbanti adhippāyo. Atha vā yaṃ tuyhaṃ tuyhamevetanti yaṃ tava mayi ajja agāravaṃ pavattaṃ, taṃ tuyhameva, tassa phalaṃ tayā eva paccanubhavitabbaṃ, na mayāti attho. Natthi duccaritaṃ mamāti mama pana duccaritaṃ nāma natthi maggeneva duccaritahetūnaṃ kilesānaṃ samucchinnattā.

Therein, 'Previously, you had faith, but today it is not found' means: O lay follower, before this you had faith in me, thinking, 'This venerable one practices the Dhamma, lives rightly,' and so on. That faith of yours is now no longer found. Therefore, 'what is yours, let it be yours' means: this gift of the four requisites, let it be yours alone; I have no need of it. For a gift should be given with a rightly serene mind—this is the intended meaning. Or else, 'what is yours, let it be yours' means that whatever disrespect toward me has now occurred on your part, that is yours alone. You yourself must experience its fruit, not I—this is the meaning. 'There is no misconduct on my part,' for on my part there is no misconduct whatsoever, because the defilements, the causes of misconduct, have been utterly cut off by the path itself.

Aniccā hi calā saddhāti yasmā pothujjanikā saddhā aniccā ekantikā na hoti, tato eva calā assapiṭṭhe ṭhapitakumbhaṇḍaṃ viya, thusarāsimhi nikhātakhāṇukaṃ viya ca anavaṭṭhitā. Evaṃ diṭṭhā hi sā mayāti evaṃ bhūtā ca sā saddhā mayā tayi diṭṭhā paccakkhato viditā. Rajjantipi virajjantīti evaṃ tassā anavaṭṭhitattā eva ime sattā kadāci katthaci mittasanthavavasena rajjanti sinehampi karonti, kadāci virajjanti virattacittā honti. Tattha kiṃ jiyyate munīti tasmiṃ puthujjanānaṃ rajjane virajjane ca muni pabbajito kiṃ jiyyati, kā tassa hānīti attho.

'For faith is impermanent and unsteady' means that because the faith of ordinary people is impermanent and not absolute, it is therefore unsteady and unstable, like a pot placed on a horse's back or a stake driven into a heap of chaff. 'Thus have I seen it' means that such faith has been seen and directly known by me in you. 'They are attracted and also repelled' means that because of its instability, these beings are sometimes attracted and form affection somewhere on account of friendship, and at other times they are repelled, their minds becoming averse. 'Therein, what does the sage lose?' means: in the attraction and repulsion of ordinary people, what does the sage, the renunciant, lose? What is his loss? That is the meaning.

‘‘Sace mama paccaye na gaṇhatha, kathaṃ tumhe yāpethā’’ti evaṃ mā cintayīti dassento ‘‘paccatī’’ti gāthamāha. Tassattho munino pabbajitassa bhattaṃ nāma kule kule anugharaṃ divase divase thokaṃ thokaṃ paccate, na ca tuyhaṃ eva gehe. Piṇḍikāya carissāmi, atthi jaṅghabalaṃ mamāti atthi me jaṅghabalaṃ, nāhaṃ obhaggajaṅgho na khañjo na ca pādarogī, tasmā piṇḍikāya missakabhikkhāya carissāmi, ‘‘yathāpi bhamaro puppha’’ntiādinā (dha. pa. 49; netti. 123) satthārā vuttanayena piṇḍāya caritvā yāpessāmīti dasseti.

To show that one should not think, 'If you do not accept my requisites, how will you maintain yourself?', he spoke the verse beginning 'Paccati'. Its meaning is: For the renunciant sage, food is cooked little by little, day by day, in family after family, from house to house, and not only in your house. 'I will wander for alms-food; I have strength in my shins' means: I have strength in my shins. I am not one with broken shins, nor lame, nor afflicted with a disease of the feet. Therefore, I will wander for alms-food, for mixed alms. He shows: 'In the manner spoken by the Teacher, beginning with "Just as a bee from a flower...", having wandered for alms, I will maintain myself.'

Sāṭimattiyattheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Sāṭimattiya is completed.

11. Upālittheragāthāvaṇṇanā

11. The Commentary on the Verses of the Elder Upāli

Saddhāya [Pg.463] abhinikkhammāti āyasmato upālittherassa gāthā. Kā uppatti? Ayampi padumuttarassa bhagavato kāle haṃsavatīnagare kulaghare nibbatto ekadivasaṃ satthu dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ vinayadharānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kappakagehe paṭisandhiṃ gaṇhi, upālītissa nāmaṃ akaṃsu. So vayappatto anuruddhādīnaṃ channaṃ khattiyānaṃ pasādako hutvā tathāgate anupiyambavane viharante pabbajanatthāya nikkhamantehi chahi khattiyehi saddhiṃ nikkhamitvā pabbaji. Tassa pabbajjāvidhānaṃ pāḷiyaṃ āgatameva (cūḷava. 330).

'Having gone forth in faith...' are the verses of the Venerable Elder Upāli. What is their origin? During the time of the Blessed One Padumuttara, this one was born into a good family in the city of Haṃsavatī. One day, while listening to the Teacher's Dhamma, he saw the Teacher placing a certain bhikkhu in the foremost position among the masters of the Vinaya. Having performed a foundational act of merit, he aspired to that very rank. Having done good for his entire life and wandered among devas and humans, during this Buddha-era he took rebirth-linking in a barber's house. They gave him the name Upāli. When he came of age, he became the attendant barber to the six Khattiyas, including Anuruddha. When the Tathāgata was dwelling in the Anupiya mango grove, he went forth together with the six Khattiyas who were departing for the purpose of renunciation, and he too was ordained. The details of his ordination are found in the Pāli Canon itself (Cūḷavagga 330).

So pabbajitvā upasampanno satthu santike kammaṭṭhānaṃ gahetvā ‘‘mayhaṃ, bhante, araññavāsaṃ anujānāthā’’ti āha. Bhikkhu tava araññe vasantassa ekameva dhuraṃ vaḍḍhissati, amhākaṃ pana santike vasantassa ganthadhurañca vipassanādhurañca paripūressatīti. Thero satthu vacanaṃ sampaṭicchitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.1.441-595) –

Having gone forth and received the higher ordination, he took a meditation subject from the Teacher and said, 'Venerable sir, please permit me to dwell in the forest.' The Teacher replied, 'Bhikkhu, if you dwell in the forest, only one yoke will develop for you; but if you dwell near us, you will fulfill both the yoke of the scriptures and the yoke of insight.' The Elder, accepting the Teacher's words and undertaking the practice of insight, before long attained Arahantship. Therefore it was said in the Apadāna:

‘‘Nagare haṃsavatiyā, sujāto nāma brāhmaṇo;

Asītikoṭinicayo, pahūtadhanadhaññavā.

"In the city of Haṃsavatī, there was a brahmin named Sujāta, who had amassed eighty crores and was possessed of abundant wealth and grain."

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Lakkhaṇe itihāse ca, sadhamme pāramiṃ gato.

"A reciter and master of mantras, one who had gone to the further shore of the three Vedas; in the sciences of signs and legends, and in his own doctrine, he had reached perfection."

‘‘Paribbājā ekasikhā, gotamā buddhasāvakā;

Carakā tāpasā ceva, caranti mahiyā tadā.

"Wandering mendicants with single topknots, sages of the Gotama clan, awakened disciples, Caraka ascetics, and hermits too, roamed the earth at that time."

‘‘Tepi maṃ parivārenti, brāhmaṇo vissuto iti;

Bahujjano maṃ pūjeti, nāhaṃ pūjemi kiñcanaṃ.

"They too surrounded me, saying, 'He is a renowned brahmin.' Many people honored me, but I honored no one at all."

‘‘Pūjārahaṃ na passāmi, mānatthaddho ahaṃ tadā;

Buddhoti vacanaṃ natthi, tāva nuppajjate jino.

"I saw no one worthy of honor; I was stiff with conceit at that time. The very word 'Buddha' was not to be heard, for the Conqueror had not yet arisen."

‘‘Accayena ahorattaṃ, padumuttaranāmako;

Sabbaṃ tamaṃ vinodetvā, loke uppajji cakkhumā.

"With the passing of days and nights, the one named Padumuttara, having dispelled all darkness, the One with Vision, arose in the world."

‘‘Vitthārike [Pg.464] bāhujaññe, puthubhūte ca sāsane;

Upāgami tadā buddho, nagaraṃ haṃsasavhayaṃ.

"When the Dispensation had become widespread, known to many, and extensive, the Buddha then approached the city named Haṃsa."

‘‘Pitu atthāya so buddho, dhammaṃ desesi cakkhumā;

Tena kālena parisā, samantā yojanaṃ tadā.

"For the benefit of his father, that Buddha, the One with Vision, taught the Dhamma. At that time, the assembly extended for a yojana all around."

‘‘Sammato manujānaṃ so, sunando nāma tāpaso;

Yāvatā buddhaparisā, pupphehacchādayī tadā.

"Esteemed among humans was he, the ascetic named Sunanda; as far as the Buddha's assembly extended, he then covered it with flowers."

‘‘Catusaccaṃ pakāsente, seṭṭhe ca pupphamaṇḍape;

Koṭisatasahassānaṃ, dhammābhisamayo ahu.

"While he was proclaiming the Four Truths in the excellent flower pavilion, for a hundred thousand koṭis of beings there was a breakthrough to the Dhamma."

‘‘Sattarattindivaṃ buddho, vassetvā dhammavuṭṭhiyo;

Aṭṭhame divase patte, sunandaṃ kittayī jino.

"For seven nights and days, the Buddha, having rained down the rain of Dhamma, when the eighth day arrived, the Conqueror extolled Sunanda."

‘‘Devaloke manusse vā, saṃsaranto ayaṃ bhave;

Sabbesaṃ pavaro hutvā, bhavesu saṃsarissati.

"Wandering in existence, whether in the world of devas or of humans, this one, having become the foremost of all, will continue to wander through states of being."

‘‘Kappasatasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

"After a hundred thousand aeons, one born of the Okkāka clan, a Teacher named Gotama by lineage, will arise in the world."

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Mantāṇiputto puṇṇoti, hessati satthu sāvako.

"An heir to his Dhamma, a true-born son created by the Dhamma, Puṇṇa, the son of Mantāṇī, will be a disciple of that Teacher."

‘‘Evaṃ kittayi sambuddho, sunandaṃ tāpasaṃ tadā;

Hāsayanto janaṃ sabbaṃ, dassayanto sakaṃ balaṃ.

"Thus did the Fully Enlightened One extol the ascetic Sunanda at that time, causing all the people to rejoice while displaying his own power."

‘‘Katañjalī namassanti, sunandaṃ tāpasaṃ janā;

Buddhe kāraṃ karitvāna, sodhesi gatimattano.

"With palms joined in reverence, the people paid homage to the ascetic Sunanda. Having performed an act of reverence for the Buddha, he purified his own future destination."

‘‘Tattha me ahu saṅkappo, sutvāna munino vacaṃ;

Ahampi kāraṃ kassāmi, yathā passāmi gotamaṃ.

"There, having heard the Sage's words, a resolve arose in me: 'I too shall perform such an act, so that I may see Gotama.'"

‘‘Evāhaṃ cintayitvāna, kiriyaṃ cintayiṃ mama;

Kyāhaṃ kammaṃ ācarāmi, puññakkhette anuttare.

"Having reflected thus, I considered what action I should take: 'What deed should I perform in this unsurpassed field of merit?'"

‘‘Ayañca pāṭhiko bhikkhu, sabbapāṭhissa sāsane;

Vinaye agganikkhitto, taṃ ṭhānaṃ patthaye ahaṃ.

"This bhikkhu, a master of the texts, foremost in all texts of the Dispensation, preeminent in the Vinaya—that is the position I aspire to."

‘‘Idaṃ [Pg.465] me amitaṃ bhogaṃ, akkhobhaṃ sāgarūpamaṃ;

Tena bhogena buddhassa, ārāmaṃ māpaye ahaṃ.

"This wealth of mine is immeasurable, unshakable, like the ocean; with this wealth, I shall have a monastery built for the Buddha."

‘‘Sobhanaṃ nāma ārāmaṃ, nagarassa puratthato;

Kiṇitvā satasahassena, saṅghārāmaṃ amāpayiṃ.

"A monastery named Sobhana, to the east of the city, I purchased for a hundred thousand and had it built as a monastery for the Sangha."

‘‘Kūṭāgāre ca pāsāde, maṇḍape hammiye guhā;

Caṅkame sukate katvā, saṅghārāmaṃ amāpayiṃ.

"Having had pinnacled halls, terraced buildings, pavilions, mansions, caves, and well-made walkways constructed, I had the monastery for the Sangha built."

‘‘Jantāgharaṃ aggisālaṃ, atho udakamāḷakaṃ;

Nhānagharaṃ māpayitvā, bhikkhusaṅghassadāsahaṃ.

"A steam-bath house, a fire hall, and also a water chamber and a bathing house—having had these built, I gave them to the Sangha of bhikkhus."

‘‘Āsandiyo pīṭhake ca, paribhoge ca bhājane;

Ārāmikañca bhesajjaṃ, sabbametaṃ adāsahaṃ.

"Long chairs and stools, vessels for use, monastery attendants, and medicine—all this I gave."

‘‘Ārakkhaṃ paṭṭhapetvāna, pākāraṃ kārayiṃ daḷhaṃ;

Mā naṃ koci viheṭhesi, santacittāna tādinaṃ.

"Having established protection, I had a strong wall built, so that no one might harass them—the steadfast ones of peaceful mind."

‘‘Satasahassenāvāsaṃ, saṅghārāme amāpayiṃ;

Vepullaṃ taṃ māpayitvā, sambuddhaṃ upanāmayiṃ.

“A dwelling worth a hundred thousand, I had built in the monastery. Having had that vast structure built, I presented it to the Sambuddha.

‘‘Niṭṭhāpito mayārāmo, sampaṭiccha tuvaṃ muni;

Niyyādessāmi taṃ vīra, adhivāsehi cakkhuma.

“My monastery is now complete, accept it, O Sage; I will dedicate it to you, O Hero, consent, O One with the Eye.

‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;

Mama saṅkappamaññāya, adhivāsesi nāyako.

“Padumuttara, the Knower of the World, the Recipient of offerings, understanding my intention, the Leader consented.

‘‘Adhivāsanamaññāya, sabbaññussa mahesino;

Bhojanaṃ paṭiyādetvā, kālamārocayiṃ ahaṃ.

“Understanding the consent of the All-Knowing One, the Great Sage, I prepared the meal and announced the time.

‘‘Ārocitamhi kālamhi, padumuttaranāyako;

Khīṇāsavasahassehi, ārāmaṃ me upāgami.

“When the time was announced, Padumuttara, the Leader, with thousands of arahants, came to my monastery.

‘‘Nisinnaṃ kālamaññāya, annapānena tappayiṃ;

Bhuttāviṃ kālamaññāya, idaṃ vacanamabraviṃ.

“Knowing the time they were seated, I satisfied them with food and drink; knowing the time when he had eaten, I spoke this utterance:

‘‘Kīto satasahassena, tattakeneva kārito;

Sobhano nāma ārāmo, sampaṭiccha tuvaṃ muni.

“‘Purchased for a hundred thousand, and built for that same amount, is the monastery named Sobhana; accept it, O Sage.’

‘‘Iminārāmadānena[Pg.466], cetanāpaṇidhīhi ca;

Bhave nibbattamānohaṃ, labhāmi mama patthitaṃ.

“Through this gift of a monastery, and through my intentions and aspirations, may I, being reborn in future existences, attain my desired aim.

‘‘Paṭiggahetvā sambuddho, saṅghārāmaṃ sumāpitaṃ;

Bhikkhusaṅghe nisīditvā, idaṃ vacanamabravi.

“Having accepted the well-built monastery, the Sambuddha, seated in the midst of the Bhikkhu Saṅgha, spoke this utterance:

‘‘Yo so buddhassa pādāsi, saṅghārāmaṃ sumāpitaṃ;

Tamahaṃ kittayissāmi, suṇātha mama bhāsato.

“‘He who gave to the Buddha a well-built monastery, I shall praise him; listen to me as I speak.

‘‘Hatthī assā rathā pattī, senā ca caturaṅginī;

Parivāressantimaṃ niccaṃ, saṅghārāmassidaṃ phalaṃ.

“‘Elephants, horses, chariots, and infantry, a fourfold army, will always surround him—this is the fruit of a monastery.

‘‘Saṭṭhi tūrasahassāni, bheriyo samalaṅkatā;

Parivāressantimaṃ niccaṃ, saṅghārāmassidaṃ phalaṃ.

“‘Sixty thousand musical instruments and well-adorned drums will always surround him—this is the fruit of a monastery.

‘‘Chaḷasītisahassāni, nāriyo samalaṅkatā;

Vicittavatthābharaṇā, āmuttamaṇikuṇḍalā.

“‘Eighty-six thousand women, well-adorned, with varied clothes and ornaments, wearing jeweled earrings,

‘‘Aḷārapamhā hasulā, susaññā tanumajjhimā;

Parivāressantimaṃ niccaṃ, saṅghārāmassidaṃ phalaṃ.

“‘with curved eyelashes, smiling, well-proportioned, and slender-waisted, will always surround him—this is the fruit of a monastery.

‘‘Tiṃsakappasahassāni, devaloke ramissati;

Sahassakkhattuṃ devindo, devarajjaṃ karissati.

“‘For thirty thousand aeons, he will rejoice in the deva world; a thousand times he will be the king of devas, and he will exercise kingship over the devas.

‘‘Devarājena pattabbaṃ, sabbaṃ paṭilabhissati;

Anūnabhogo hutvāna, devarajjaṃ karissati.

“‘All that is to be attained by a king of devas, he will obtain; having become one of undiminished enjoyments, he will exercise kingship over the devas.

‘‘Sahassakkhattuṃ cakkavattī, rājā raṭṭhe bhavissati.Pathabyā rajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

“‘A thousand times he will be a wheel-turning king in the land. His vast kingdom on earth will be beyond calculation.

‘‘Kappasatasahassamhi, okkākakulasambhavo;

Gotamo nāma gottena, satthā loke bhavissati.

“‘In a hundred thousand aeons from now, born of the Okkāka clan, a Teacher named Gotama by clan will be in the world.

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

Upāli nāma nāmena, hessati satthu sāvako.

“He will be the heir in the Dhamma, a true son, Dhamma-created; by the name Upāli, he will be a disciple of the Teacher.

‘‘Vinaye pāramiṃ patvā, ṭhānāṭhāne ca kovido;

Jinasāsanaṃ dhārento, viharissatināsavo.

“Having attained perfection in the Vinaya, skilled in what is proper and improper, he will dwell free from taints, maintaining the Victor’s teaching.

‘‘Sabbametaṃ [Pg.467] abhiññāya, gotamo sakyapuṅgavo;

Bhikkhusaṅghe nisīditvā, etadagge ṭhapessati.

“Having fully known all this, Gotama, the bull of the Sakyans, seated in the Sangha of monks, will establish him in the foremost position.

‘‘Aparimeyyupādāya, patthemi tava sāsanaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo.

“On account of the immeasurable, I aspire to your dispensation; that goal has been attained by me—the destruction of all fetters.

‘‘Yathā sūlāvuto poso, rājadaṇḍena tajjito;

Sūle sātaṃ avindanto, parimuttiṃva icchati.

“Just as a man impaled on a stake, terrified by the king’s punishment, finds no pleasure on the stake and longs for release,

‘‘Tathevāhaṃ mahāvīra, bhavadaṇḍena tajjito;

Kammasūlāvuto santo, pipāsāvedanaṭṭito.

“So too, O great hero, terrified by the rod of becoming, I am impaled on the stake of kamma, afflicted by the pain of thirst.

‘‘Bhave sātaṃ na vindāmi, ḍayhanto tīhi aggibhi;

Parimuttiṃ gavesāmi, yathāpi rājadaṇḍito.

“I find no satisfaction in existence, burning with the three fires; I seek release, like one punished by the king.

‘‘Yathā visādo puriso, visena paripīḷito;

Agadaṃ so gaveseyya, visaghātāyupālanaṃ.

“Just as a man suffering from poison, afflicted by the venom, would seek an antidote for destroying the poison and for his protection.

‘‘Gavesamāno passeyya, agadaṃ visaghātakaṃ;

Taṃ pivitvā sukhī assa, visamhā parimuttiyā.

“Searching, he might find an antidote that destroys poison; having drunk it, he would be happy, through release from the venom.

‘‘Tathevāhaṃ mahāvīra, yathā visahato naro;

Sampīḷito avijjāya, saddhammāgadamesahaṃ.

“So too, Great Hero, like a man afflicted by poison, I was oppressed by ignorance and sought the antidote of the true Dhamma.

‘‘Dhammāgadaṃ gavesanto, addakkhiṃ sakyasāsanaṃ;

Aggaṃ sabbosadhānaṃ taṃ, sabbasallavinodanaṃ.

“Searching for the Dhamma-antidote, I saw the Sakyan’s teaching—the foremost of all medicines, which removes all darts.

‘‘Dhammosadhaṃ pivitvāna, visaṃ sabbaṃ samūhaniṃ;

Ajarāmaraṃ sītibhāvaṃ, nibbānaṃ phassayiṃ ahaṃ.

“Having drunk the Dhamma-medicine, I have uprooted all poison; I have experienced Nibbāna, the ageless, deathless, cool state.

‘‘Yathā bhūtaṭṭito poso, bhūtaggāhena pīḷito;

Bhūtavejjaṃ gaveseyya, bhūtasmā parimuttiyā.

“Just as a man afflicted by a spirit, oppressed by spirit-possession, would seek a spirit-doctor for release from that spirit,

‘‘Gavesamāno passeyya, bhūtavijjāsu kovidaṃ;

Tassa so vihane bhūtaṃ, samūlañca vināsaye.

“Searching, he might find one skilled in spirit-lore; that one would expel the spirit from him and destroy it root and all.

‘‘Tathevāhaṃ mahāvīra, tamaggāhena pīḷito;

Ñāṇālokaṃ gavesāmi, tamato parimuttiyā.

“So too, O great hero, oppressed by the grip of darkness, I seek the light of knowledge for release from that darkness.

‘‘Athaddasaṃ [Pg.468] sakyamuniṃ, kilesatamasodhanaṃ;

So me tamaṃ vinodesi, bhūtavejjova bhūtakaṃ.

Then I saw the Sakyan Sage, the purifier of the darkness of defilements; he dispelled my darkness, like a spirit-doctor dispels a spirit.

‘‘Saṃsārasotaṃ sañchindiṃ, taṇhāsotaṃ nivārayiṃ;

Bhavaṃ ugghāṭayiṃ sabbaṃ, bhūtavejjova mūlato.

I have cut the stream of saṃsāra, I have checked the stream of craving; I have uprooted all becoming, like a spirit-doctor from the root.

‘‘Garuḷo yathā opatati, pannagaṃ bhakkhamattano;

Samantā yojanasataṃ, vikkhobheti mahāsaraṃ.

Just as a Garuḷa swoops down upon a serpent, its own prey, and stirs up the great lake for a hundred yojanas all around,

‘‘Pannagaṃ so gahetvāna, adhosīsaṃ viheṭhayaṃ;

Ādāya so pakkamati, yenakāmaṃ vihaṅgamo.

seizing the serpent, tormenting it head-downwards, the bird carries it off, going wherever it wishes.

‘‘Tathevāhaṃ mahāvīra, yathāpi garuḷo balī;

Asaṅkhataṃ gavesanto, dose vikkhālayiṃ ahaṃ.

Just so, O great hero, like the mighty Garuḷa, seeking the Unconditioned, I washed away my stains.

‘‘Diṭṭho ahaṃ dhammavaraṃ, santipadamanuttaraṃ;

Ādāya viharāmetaṃ, garuḷo pannagaṃ yathā.

I have seen the excellent Dhamma, the unsurpassed state of peace; taking it up, I abide, as a Garuḷa does a serpent.

‘‘Āsāvatī nāma latā, jātā cittalatāvane;

Tassā vassasahassena, ekaṃ nibbattate phalaṃ.

A creeper named Āsāvatī grows in the Cittalatā grove; after a thousand years, a single fruit is produced from it.

‘‘Taṃ devā payirupāsanti, tāvadūraphale sati;

Devānaṃ sā piyā evaṃ, āsāvatī latuttamā.

The gods attend upon it, even while its fruit is still far off; thus is that supreme creeper, Āsāvatī, dear to the gods.

‘‘Satasahassupādāya, tāhaṃ paricare muni;

Sāyaṃ pātaṃ namassāmi, devā āsāvatiṃ yathā.

For one hundred thousand aeons, I attended upon that Sage; evening and morning I pay homage, as the gods do to Āsāvatī.

‘‘Avañjhā pāricariyā, amoghā ca namassanā;

Dūrāgatampi maṃ santaṃ, khaṇoyaṃ na virādhayi.

My service was not in vain, and my homage was not fruitless; though I had come from afar, this moment was not missed by me.

‘‘Paṭisandhiṃ na passāmi, vicinanto bhave ahaṃ;

Nirūpadhi vippamutto, upasanto carāmahaṃ.

Searching through states of becoming, I see no further rebirth; without substrate, completely liberated, being at peace, I live.

‘‘Yathāpi padumaṃ nāma, sūriyaraṃsena pupphati;

Tathevāhaṃ mahāvīra, buddharaṃsena pupphito.

Just as a lotus blooms by the rays of the sun, so too, O Great Hero, have I been brought to bloom by the rays of the Buddha.

‘‘Yathā balākayonimhi, na vijjati pumo sadā;

Meghesu gajjamānesu, gabbhaṃ gaṇhanti tā sadā.

Just as among the species of herons a male is not always present, yet when the clouds rumble, they always conceive.

‘‘Cirampi [Pg.469] gabbhaṃ dhārenti, yāva megho na gajjati;

Bhārato parimuccanti, yadā megho pavassati.

For a long time they carry the embryo, as long as the cloud does not thunder; they are released from their burden when the cloud pours down rain.

‘‘Padumuttarabuddhassa, dhammameghena gajjato;

Saddena dhammameghassa, dhammagabbhaṃ agaṇhahaṃ.

From the Buddha Padumuttara thundering with the cloud of Dhamma, by the sound of that Dhamma-cloud, I conceived the Dhamma-embryo.

‘‘Satasahassupādāya, puññagabbhaṃ dharemahaṃ;

Nappamuccāmi bhārato, dhammamegho na gajjati.

For one hundred thousand aeons I carried the embryo of merit; I was not released from the burden, as the Dhamma-cloud did not thunder.

‘‘Yadā tuvaṃ sakyamuni, ramme kapilavatthave;

Gajjasi dhammameghena, bhārato parimuccahaṃ.

But when you, O Sage of the Sakyans, thundered with the cloud of Dhamma in delightful Kapilavatthu, I was released from my burden.

‘‘Suññataṃ animittañca, tathāppaṇihitampi ca;

Caturo ca phale sabbe, dhammevaṃ vijanayiṃ ahaṃ.

Emptiness, the signless, and the desireless as well; thus in the Dhamma I brought forth all four fruits.

‘‘Aparimeyyupādāya, patthemi tava sāsanaṃ;

So me attho anuppatto, santipadamanuttaraṃ.

For an immeasurable time I have aspired to your dispensation; that aim has been attained by me: the unsurpassed state of peace.

‘‘Vinaye pāramiṃ patto, yathāpi pāṭhiko isi;

Na me samasamo atthi, dhāremi sāsanaṃ ahaṃ.

I have reached perfection in the Vinaya, like a sage who is a reciter; there is no one equal to me, and I uphold the dispensation.

‘‘Vinaye khandhake cāpi, tikacchede ca pañcake;

Ettha me vimati natthi, akkhare byañjanepi vā.

In the Vinaya and also in the Khandhakas, in the sections of three and in the section of five, in these I have no doubt, whether in a letter or a consonant.

‘‘Niggahe paṭikamme ca, ṭhānāṭhāne ca kovido;

Osāraṇe vuṭṭhāpane, sabbattha pāramiṃ gato.

I am skilled in censure and in rehabilitation, in what is a proper case and what is not; in reinstatement and in rehabilitation from an offense, in all these I have reached perfection.

‘‘Vinaye khandhake vāpi, nikkhipitvā padaṃ ahaṃ;

Ubhato viniveṭhetvā, rasato osareyyahaṃ.

Whether in the Vinaya or the Khandhakas, having set down a topic, I can unravel it from both sides and penetrate to its essence.

‘‘Niruttiyā sukusalo, atthānatthe ca kovido;

Anaññātaṃ mayā natthi, ekaggo satthu sāsane.

Highly skilled in language, expert in what is and is not the meaning, there is nothing unknown to me; I am single-minded in the Teacher’s dispensation.

‘‘Rūpadakkho ahaṃ ajja, sakyaputtassa sāsane;

Kaṅkhaṃ sabbaṃ vinodemi, chindāmi sabbasaṃsayaṃ.

Today, in the dispensation of the Sakyan son, I am skilled in discerning the case; I dispel all doubt, I cut off all uncertainty.

‘‘Padaṃ anupadañcāpi, akkharañcāpi byañjanaṃ;

Nidāne pariyosāne, sabbattha kovido ahaṃ.

In the word and what follows the word, in the letter and the consonant, in the introduction and the conclusion—in all these, I am skilled.

‘‘Yathāpi [Pg.470] rājā balavā, niggaṇhitvā parantape;

Vijinitvāna saṅgāmaṃ, nagaraṃ tattha māpaye.

Just as a powerful king, a scorcher of foes, having subdued them and conquered in battle, might have a city built there—

‘‘Pākāraṃ parikhañcāpi, esikaṃ dvārakoṭṭhakaṃ;

Aṭṭālake ca vividhe, kāraye nagare bahū.

He would have walls and a moat built, gate pillars and gatehouses, and in the city, many and various watchtowers.

‘‘Siṅghāṭakaṃ caccarañca, suvibhattantarāpaṇaṃ;

Kārayeyya sabhaṃ tattha, atthānatthavinicchayaṃ.

He would have crossroads and squares constructed, and well-laid-out market streets; and there, a council hall for judging what is beneficial and what is not.

‘‘Nigghātatthaṃ amittānaṃ, chiddāchiddañca jānituṃ;

Balakāyassa rakkhāya, senāpaccaṃ ṭhapeti so.

For the destruction of enemies, to know its strengths and weaknesses, and for the protection of the army, he appoints a general.

‘‘Ārakkhatthāya bhaṇḍassa, nidhānakusalaṃ naraṃ;

Mā me bhaṇḍaṃ vinassīti, bhaṇḍarakkhaṃ ṭhapeti so.

For the protection of the treasury, thinking, ‘May my goods not be lost,’ he appoints a man skilled in storing them as treasurer.

‘‘Mamatto hoti yo rañño, vuddhiṃ yassa ca icchati;

Tassādhikaraṇaṃ deti, mittassa paṭipajjituṃ.

To one who is devoted to the king and desires his prosperity, he gives authority, to attend to matters as a friend.

‘‘Uppātesu nimittesu, lakkhaṇesu ca kovidaṃ;

Ajjhāyakaṃ mantadharaṃ, porohicce ṭhapeti so.

He appoints as chaplain one who is skilled in portents, omens, and signs, a scholar and a bearer of sacred verses.

‘‘Etehaṅgehi sampanno, khattiyoti pavuccati;

Sadā rakkhanti rājānaṃ, cakkavākova dukkhitaṃ.

Endowed with these components, he is called a Khattiya; they always protect the king, just as a ruddy goose protects its distressed mate.

‘‘Tatheva tvaṃ mahāvīra, hatāmittova khattiyo;

Sadevakassa lokassa, dhammarājāti vuccati.

In the same way, O Great Hero, like a warrior who has slain his foes, you are called the King of Dhamma for the world with its gods.

‘‘Titthiye nihanitvāna, mārañcāpi sasenakaṃ;

Tamandhakāraṃ vidhamitvā, dhammanagaraṃ amāpayi.

Having struck down the sectarians, and Māra with his army, and having dispelled that darkness, you have created the City of Dhamma.

‘‘Sīlaṃ pākārakaṃ tattha, ñāṇaṃ te dvārakoṭṭhakaṃ;

Saddhā te esikā vīra, dvārapālo ca saṃvaro.

Therein, your virtue is the city wall, your knowledge the gatehouse; your faith is the gate pillar, O Hero, and your restraint is the gatekeeper.

‘‘Satipaṭṭhānamaṭṭālaṃ, paññā te caccaraṃ mune;

Iddhipādañca siṅghāṭaṃ, dhammavīthi sumāpitā.

The foundations of mindfulness are the watchtower, your wisdom is the city square, O Sage; the bases of psychic power are the crossroads, and the Dhamma-street is well-laid-out.

‘‘Suttantaṃ abhidhammañca, vinayañcāpi kevalaṃ;

Navaṅgaṃ buddhavacanaṃ, esā dhammasabhā tava.

The Suttanta, the Abhidhamma, and the Vinaya in its entirety—the nine-limbed word of the Buddha—this is your Dhamma council hall.

‘‘Suññataṃ [Pg.471] animittañca, vihārañcappaṇīhitaṃ;

Āneñjañca nirodho ca, esā dhammakuṭī tava.

The dwelling in emptiness, the dwelling in the signless, and the dwelling in the desireless, the imperturbable, and cessation: this is your Dhamma-abode.

‘‘Paññāya aggo nikkhitto, paṭibhāne ca kovido;

Sāriputtoti nāmena, dhammasenāpatī tava.

Appointed as foremost in wisdom, skilled in ready speech, the one known by the name Sāriputta is your General of the Dhamma.

‘‘Cutūpapātakusalo, iddhiyā pāramiṃ gato;

Kolito nāma nāmena, porohicco tavaṃ mune.

Skilled in the passing away and rebirth of beings, having reached the perfection of psychic power, the one known by the name Kolita is your chaplain, O Sage.

‘‘Porāṇakavaṃsadharo, uggatejo durāsado;

Dhutavādīguṇenaggo, akkhadasso tavaṃ mune.

Bearer of the ancient lineage, of fierce energy and hard to approach, foremost in the quality of ascetic practice—he is your judge, O Sage.

‘‘Bahussuto dhammadharo, sabbapāṭhī ca sāsane;

Ānando nāma nāmena, dhammārakkho tavaṃ mune.

Greatly learned, a bearer of the Dhamma, a reciter of all the texts in the dispensation, the one named Ānanda is your guardian of the Dhamma, O Sage.

‘‘Ete sabbe atikkamma, pamesi bhagavā mamaṃ;

Vinicchayaṃ me pādāsi, vinaye viññudesitaṃ.

Surpassing all of these, the Blessed One appointed me; you gave to me the judgment in the Vinaya taught by the wise.

‘‘Yo koci vinaye pañhaṃ, pucchati buddhasāvako;

Tattha me cintanā natthi, taññevatthaṃ kathemahaṃ.

Whatever disciple of the Buddha asks a question concerning the Vinaya, for me there is no deliberation; I speak on that very matter.

‘‘Yāvatā buddhakhettamhi, ṭhapetvā taṃ mahāmuni;

Vinaye mādiso natthi, kuto bhiyyo bhavissati.

Throughout the entire Buddha-field, setting you aside, O Great Sage, there is no one like me in the Vinaya; whence could there be one who is superior?

‘‘Bhikkhusaṅghe nisīditvā, evaṃ gajjati gotamo;

Upālissa samo natthi, vinaye khandhakesu ca.

Having sat down in the Saṅgha of monks, thus Gotama roars: 'There is none equal to Upāli in the Vinaya, nor in the Khandhakas.'

‘‘Yāvatā buddhabhaṇitaṃ, navaṅgaṃ satthusāsanaṃ;

Vinayogadhaṃ taṃ sabbaṃ, vinayamūlapassino.

Whatever has been spoken by the Buddha, the nine-fold teaching of the Teacher, all of it is included in the Vinaya for one who sees the Vinaya as the root.

‘‘Mama kammaṃ saritvāna, gotamo sakyapuṅgavo;

Bhikkhusaṅghe nisīditvā, etadagge ṭhapesi maṃ.

Recalling my deeds, Gotama, the chief of the Sakyans, seated in the Saṅgha of monks, established me in the foremost position.

‘‘Satasahassupādāya, imaṃ ṭhānaṃ apatthayiṃ;

So me attho anuppatto, vinaye pāramiṃ gato.

For a hundred thousand aeons, I have aspired to this position. That goal of mine has been attained; I have reached perfection in the Vinaya.

‘‘Sakyānaṃ nandijanano, kappako āsahaṃ pure;

Vijahitvāna taṃ jātiṃ, putto jāto mahesino.

I, who brought joy to the Sakyans, was formerly a barber. Having abandoned that birth, I have become a son of the Great Sage.

‘‘Ito [Pg.472] dutiyake kappe, añjaso nāma khattiyo;

Anantatejo amitayaso, bhūmipālo mahaddhano.

In the second aeon from this one, there was a khattiya named Añjasa, of infinite power and immeasurable fame, a ruler of the earth, of great wealth.

‘‘Tassa rañño ahaṃ putto, candano nāma khattiyo;

Jātimadenupatthaddho, yasabhogamadena ca.

I was the son of that king, a khattiya named Candana, arrogant with the pride of birth, and with the pride of fame and possessions.

‘‘Nāgasatasahassāni, sabbālaṅkārabhūsitā;

Tidhāpabhinnā mātaṅgā, parivārenti maṃ sadā.

A hundred thousand elephants, adorned with all ornaments, great elephants with ichor flowing from three places, always surround me.

‘‘Sabalehi paretohaṃ, uyyānaṃ gantukāmako;

Āruyha sirikaṃ nāgaṃ, nagarā nikkhamiṃ tadā.

Surrounded by my forces, desiring to go to the park, I mounted the elephant Sirika and then departed from the city.

‘‘Caraṇena ca sampanno, guttadvāro susaṃvuto;

Devalo nāma sambuddho, āgacchi purato mama.

Endowed with good conduct, with guarded sense-doors, well-restrained, the Perfectly Awakened One named Devala came before me.

‘‘Pesetvā sirikaṃ nāgaṃ, buddhaṃ āsādayiṃ tadā;

Tato sañjātakopo so, nāgo nuddharate padaṃ.

Having sent forth the elephant Sirika, I then assailed the Buddha. Then, with anger arisen, that elephant would not lift its foot.

‘‘Nāgaṃ ruṇṇamanaṃ disvā, buddhe kodhaṃ akāsahaṃ;

Vihesayitvā sambuddhaṃ, uyyānaṃ agamāsahaṃ.

Seeing the elephant with a distressed mind, I became angry at the Buddha; having harassed the Perfectly Awakened One, I went to the park.

‘‘Sātaṃ tattha na vindāmi, siro pajjalito yathā;

Pariḷāhena ḍayhāmi, macchova baḷisādako.

I found no pleasure there, as if my head were ablaze; I am consumed by torment, like a fish that has taken the hook.

‘‘Sasāgarantā pathavī, ādittā viya hoti me;

Pitu santikupāgamma, idaṃ vacanamabraviṃ.

The earth, with its ocean boundaries, seems to me as if ablaze; having approached my father, I spoke this word:

‘‘Āsīvisaṃva kupitaṃ, aggikkhandhaṃva āgataṃ;

Mattaṃva kuñjaraṃ dantiṃ, yaṃ sayambhumasādayiṃ.

It was like assailing an angered viper, like an advancing mass of fire, like a rutting, tusked elephant—that Self-Awakened One whom I assailed.

‘‘Āsādito mayā buddho, ghoro uggatapo jino;

Purā sabbe vinassāma, khamāpessāma taṃ muniṃ.

The Buddha has been assailed by me, the fierce one of intense asceticism, the Victor. Before we all perish, let us ask forgiveness of that sage.

‘‘No ce taṃ nijjhāpessāma, attadantaṃ samāhitaṃ;

Orena sattadivasā, raṭṭhaṃ me vidhamissati.

If we do not appease him, the self-controlled and composed one, within seven days my kingdom will be destroyed.

‘‘Sumekhalo kosiyo ca, siggavo cāpi sattako;

Āsādayitvā isayo, duggatā te saraṭṭhakā.

Sumekhala, Kosiya, Siggava, and also Sattaka—having offended the sages, they came to a bad end along with their kingdoms.

‘‘Yadā [Pg.473] kuppanti isayo, saññatā brahmacārino;

Sadevakaṃ vināsenti, sasāgaraṃ sapabbataṃ.

When the sages, the restrained holy-life practitioners, become angry, they destroy the world with its gods, its oceans, and its mountains.

‘‘Tiyojanasahassamhi, purise sannipātayiṃ;

I gathered men within a distance of three thousand yojanas.

Accayaṃ desanatthāya, sayambhuṃ upasaṅkamiṃ.

To confess my transgression, I approached the Self-Awakened One.

‘‘Allavatthā allasirā, sabbeva pañjalīkatā;

Buddhassa pāde nipatitvā, idaṃ vacanamabravuṃ.

With wet clothes and wet hair, all with hands folded in reverence, having fallen at the Buddha’s feet, they spoke this word:

‘‘Khamassu tvaṃ mahāvīra, abhiyācati taṃ jano;

Pariḷāhaṃ vinodehi, mā no raṭṭhaṃ vināsaya.

Forgive, O Great Hero, the people entreat you; dispel the torment, do not let our kingdom be destroyed.

‘‘Sadevamānusā sabbe, sadānavā sarakkhasā;

Ayomayena kūṭena, siraṃ bhindeyyu me sadā.

May all gods and humans, with the dānavas and rakkhasas, forever smash my head with an iron hammer.

‘‘Dake aggi na saṇṭhāti, bījaṃ sele na rūhati;

Agade kimi na saṇṭhāti, kopo buddhe na jāyati.

Fire does not persist in water, a seed does not grow on a rock; a worm does not exist in an antidote, anger does not arise in a Buddha.

‘‘Yathā ca bhūmi acalā, appameyyo ca sāgaro;

Anantako ca ākāso, evaṃ buddhā akhobhiyā.

Just as the earth is unmoving, and the ocean is immeasurable, and the sky is endless, so are the Buddhas unshakeable.

‘‘Sadā khantā mahāvīrā, khamitā ca tapassino;

Khantānaṃ khamitānañca, gamanaṃ taṃ na vijjati.

Always patient are the great heroes, and forgiving are the ascetics; for the patient and the forgiving, that course of action is not found.

‘‘Idaṃ vatvāna sambuddho, pariḷāhaṃ vinodayaṃ;

Mahājanassa purato, nabhaṃ abbhuggamī tadā.

Having spoken thus, the Perfectly Awakened One, dispelling the torment, then rose into the sky before the great assembly.

‘‘Tena kammenahaṃ vīra, hīnattaṃ ajjhupāgato;

Samatikkamma taṃ jātiṃ, pāvisiṃ abhayaṃ puraṃ.

Through that kamma, O hero, I came to a low state; having transcended that birth, I entered the fearless city.

‘‘Tadāpi maṃ mahāvīra, ḍayhamānaṃ susaṇṭhitaṃ;

Pariḷāhaṃ vinodesi, sayambhuñca khamāpayiṃ.

Even then, O Great Hero, as I was burning and established in suffering, he dispelled my torment, and I appeased the Self-Awakened One.

‘‘Ajjāpi maṃ mahāvīra, ḍayhamānaṃ tihaggibhi;

Nibbāpesi tayo aggī, sītibhāvañca pāpayiṃ.

Even today, O Great Hero, as I was burning with the three fires, he extinguished those three fires, and I have attained the state of coolness.

‘‘Yesaṃ sotāvadhānatthi, suṇātha mama bhāsato;

Atthaṃ tuyhaṃ pavakkhāmi, yathā diṭṭhaṃ padaṃ mama.

Those of you who have attentive ears, listen to me as I speak; I will declare the meaning to you, just as I have seen the state.

‘‘Sayambhuṃ [Pg.474] taṃ vimānetvā, santacittaṃ samāhitaṃ;

Tena kammenahaṃ ajja, jātomhi nīcayoniyaṃ.

Having disrespected that Self-Awakened One, of serene and composed mind, through that kamma, I am today born in a low station.

‘‘Mā vo khaṇaṃ virādhetha, khaṇātītā hi socare;

Sadatthe vāyameyyātha, khaṇo vo paṭipādito.

Do not let the opportune moment pass you by, for those who miss the moment grieve; strive for your own welfare, the moment has been afforded to you.

‘‘Ekaccānañca vamanaṃ, ekaccānaṃ virecanaṃ;

Visaṃ halāhalaṃ eke, ekaccānañca osadhaṃ.

For some, an emetic; for others, a purgative; for some, halāhala poison; and for others, medicine.

‘‘Vamanaṃ paṭipannānaṃ, phalaṭṭhānaṃ virecanaṃ;

Osadhaṃ phalalābhīnaṃ, puññakkhettaṃ gavesinaṃ.

An emetic for those who are practicing, a purgative for those established in the fruit; medicine for those who have obtained the fruit, a field of merit for those who are seeking.

‘‘Sāsanena viruddhānaṃ, visaṃ halāhalaṃ yathā;

Āsīviso diṭṭhaviso, evaṃ jhāpeti taṃ naraṃ.

For those opposed to the Teaching, it is like halāhala poison; like a viper that kills by its glance, so it burns that person.

‘‘Sakiṃ pītaṃ halāhalaṃ, uparundhati jīvitaṃ;

Sāsanena virujjhitvā, kappakoṭimhi ḍayhati.

Halāhala, drunk once, destroys life; having opposed the Teaching, one burns for ten million aeons.

‘‘Khantiyā avihiṃsāya, mettacittavatāya ca;

Sadevakaṃ so tāreti, tasmā te avirādhiyā.

Through patience, non-harming, and a mind of loving-kindness, he saves the world with its gods; therefore, they are not to be opposed.

‘‘Lābhālābhe na sajjanti, sammānanavimānane;

Pathavīsadisā buddhā, tasmā te na virādhiyā.

They do not cling to gain and loss, to honor and dishonor; the Buddhas are like the earth, therefore, they are not to be opposed.

‘‘Devadatte ca vadhake, core aṅgulimālake;

Rāhule dhanapāle ca, sabbesaṃ samako muni.

Towards Devadatta the murderer, and the thief Aṅgulimāla; towards Rāhula, and Dhanapāla, the sage is equal to all.

‘‘Etesaṃ paṭigho natthi, rāgomesaṃ na vijjati;

Sabbesaṃ samako buddho, vadhakassorasassa ca.

For them, there is no aversion; for them, no lust is found. The Buddha is equal to all, to the murderer and to his own son.

‘‘Panthe disvāna kāsāvaṃ, chaḍḍitaṃ mīḷhamakkhitaṃ;

Sirasmiṃ añjaliṃ katvā, vanditabbaṃ isiddhajaṃ.

Having seen on the path a saffron robe, discarded and smeared with excrement, placing the joined palms upon one's head, one should venerate that banner of the sages.

‘‘Abbhatītā ca ye buddhā, vattamānā anāgatā;

Dhajenānena sujjhanti, tasmā ete namassiyā.

Whatever Buddhas are past, present, and yet to come—by this banner are they purified; therefore, they are worthy of veneration.

‘‘Satthukappaṃ suvinayaṃ, dhāremi hadayenahaṃ;

Namassamāno vinayaṃ, viharissāmi sabbadā.

The excellent discipline, which is like the Teacher, I bear in my heart; venerating the discipline, I will always dwell.

‘‘Vinayo [Pg.475] āsayo mayhaṃ, vinayo ṭhānacaṅkamaṃ;

Kappemi vinaye vāsaṃ, vinayo mama gocaro.

The Discipline is my refuge, the Discipline is my place for standing and walking; I make my dwelling in the Discipline, the Discipline is my pasture.

‘‘Vinaye pāramippatto, samathe cāpi kovido;

Upāli taṃ mahāvīra, pāde vandati satthuno.

Having reached perfection in the Discipline, and being skilled also in serenity, O Great Hero, Upāli venerates the feet of the Teacher.

‘‘So ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;

Namassamāno sambuddhaṃ, dhammassa ca sudhammataṃ.

So I shall wander from village to village, from city to city, venerating the Perfectly Enlightened One and the excellent nature of the Dhamma.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up… the Buddha’s teaching has been done.

Tattha hi naṃ satthā sayameva sakalaṃ vinayapiṭakaṃ uggaṇhāpesi. So aparabhāge bhārukacchakavatthuṃ (pārā. 78) ajjukavatthuṃ (pārā. 158) kumārakassapavatthunti imāni tīṇi vatthūni vinicchayi. Satthā ekekasmiṃ vinicchite sādhukāraṃ datvā tayopi vinicchaye aṭṭhuppattiṃ katvā theraṃ vinayadharānaṃ aggaṭṭhāne ṭhapesi. So aparabhāge ekasmiṃ uposathadivase pātimokkhuddesasamaye bhikkhū ovadanto –

For there, the Teacher himself had him learn the entire Vinaya Piṭaka. Later, he adjudicated these three cases: the Bhārukacchaka case, the Ajjuka case, and the Kumārakassapa case. The Teacher, having given his approval for each adjudication and having established the origin story for all three decisions, placed the elder in the foremost position among the experts in the Vinaya. Later, on an Uposatha day, at the time of the Pātimokkha recitation, while advising the monks:

249.

249.

‘‘Saddhāya abhinikkhamma, navapabbajito navo;

Mitte bhajeyya kalyāṇe, suddhājīve atandite.

Having gone forth out of faith, a new one, newly ordained, should associate with good friends who are of pure livelihood and diligent.

250.

250.

‘‘Saddhāya abhinikkhamma, navapabbajito navo;

Saṅghasmiṃ viharaṃ bhikkhu, sikkhetha vinayaṃ budho.

Having gone forth out of faith, a new one, newly ordained, a wise bhikkhu dwelling in the Saṅgha, should train in the Discipline.

251.

251.

‘‘Saddhāya abhinikkhamma, navapabbajito navo;

Kappākappesu kusalo, careyya apurakkhato’’ti. – tisso gāthā abhāsi;

“Having gone forth out of faith, a new one, newly ordained, skilled in what is allowable and unallowable, should live without being put forward.” He spoke these three verses.

Tattha saddhāyāti saddhānimittaṃ, na jīvikatthanti attho. Saddhāyāti vā kammaphalāni ratanattayaguṇañca saddahitvā. Abhinikkhammāti gharāvāsato nikkhamitvā. Navapabbajitoti navo hutvā pabbajito, paṭhamavaye eva pabbajito. Navoti sāsane sikkhāya abhinavo daharo. Mitte bhajeyya kalyāṇe suddhājīve atanditeti ‘‘piyo garu bhāvanīyo’’tiādinā (a. ni. 7.37) vuttalakkhaṇe kalyāṇamitte, micchājīvavivajjanena suddhājīve[Pg.476], āraddhavīriyatāya atandite bhajeyya upasaṅkameyya, tesaṃ ovādānusāsanīpaṭiggahaṇavasena seveyya. Saṅghasmiṃ viharanti saṅghe bhikkhusamūhe vattapaṭivattapūraṇavasena viharanto. Sikkhetha vinayaṃ budhoti bodhañāṇatāsukusalo hutvā vinayapariyattiṃ sikkheyya. Vinayo hi sāsanassa āyu, tasmiṃ ṭhite sāsanaṃ ṭhitaṃ hoti. ‘‘Buddho’’ti ca paṭhanti, so evattho. Kappākappesūti kappiyākappiyesu kusalo suttavasena suttānulomavasena ca nipuṇo cheko. Apurakkhatoti na purakkhato taṇhādīhi kutoci purekkhāraṃ apaccāsīsanto hutvā vihareyya.

Herein, 'out of faith' means with faith as the cause, not for the sake of livelihood; or, having faith in the fruits of kamma and the qualities of the Triple Gem. 'Having gone forth' means having gone forth from the household life. 'Newly ordained' means having become ordained while new, ordained in the first stage of life. 'New' means new to the training in the Dispensation, a junior. 'He should associate with good friends who are of pure livelihood and diligent' means he should associate with, approach, and serve—by way of accepting their advice and instruction—good friends who possess the characteristics described as 'dear, respected, to be developed' (AN 7.37), who are of pure livelihood by avoiding wrong livelihood, and who are diligent through aroused effort. 'Dwelling in the Saṅgha' means dwelling in the Saṅgha, the community of bhikkhus, by way of fulfilling the various duties. 'A wise one should train in the Discipline' means, being skilled in the knowledge of awakening, he should train in the study of the Discipline. For the Discipline is the life of the Dispensation; when it stands, the Dispensation stands. Some also read 'Buddho' (awakened), and the meaning is the same. 'Skilled in what is allowable and unallowable' means skilled, clever, and expert in what is proper and improper according to the suttas and what is in conformity with the suttas. 'Without being put forward' means he should live not being put forward by craving and so on, not expecting honor from anyone.

Upālittheragāthāvaṇṇanā niṭṭhitā.

The commentary on the verses of the Elder Upāli is concluded.

12. Uttarapālattheragāthāvaṇṇanā

12. The Commentary on the Verses of the Elder Uttarapāla

Paṇḍitaṃ vata maṃ santanti āyasmato uttarapālattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto vipassissa bhagavato gamanamagge setuṃ kārāpesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā uttarapāloti laddhanāmo vayappatto yamakapāṭihāriyaṃ disvā paṭiladdhasaddho pabbajitvā samaṇadhammaṃ karoti. Tassa ekadivasaṃ ayonisomanasikāravasena anubhūtārammaṇaṃ anussarantassa kāmarāgo uppajji. So tāvadeva sahoḍḍhaṃ coraṃ gaṇhanto viya attano cittaṃ niggahetvā saṃvegajāto paṭipakkhamanasikārena kilese vikkhambhetvā vipassanāya kammaṃ karonto bhāvanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.47.16-20) –

The verses of the Venerable Elder Uttarapāla begin, 'Though I was wise…' What is their origin? He, too, having made aspirations in the presence of previous Buddhas and having accumulated merits in various existences, had a bridge built on the walking path of the Blessed One Vipassī. Through that meritorious deed, wandering among devas and humans, in this Buddha-dispensation he was reborn in a brahmin family in Sāvatthī and was given the name Uttarapāla. Having come of age and witnessed the Twin Miracle, he gained faith and went forth to practice the ascetic’s duties. One day, through unwise attention, while recollecting a previously experienced sense-object, sensual lust arose in him. Instantly, like one seizing a thief with the stolen goods, he restrained his own mind. With a sense of urgency arisen, he suppressed the defilements by means of counter-attention, applied himself to insight, and, striving in the development of meditation, he attained Arahantship. Thus it is said in the Apadāna:

‘‘Vipassino bhagavato, caṅkamantassa sammukhā;

Pasannacitto sumano, setuṃ kārāpayiṃ ahaṃ.

“In the presence of the Blessed One Vipassī, as he was engaged in walking meditation, with a confident and joyful mind, I had a bridge built.”

‘‘Ekanavutito [Pg.477] kappe, yaṃ setuṃ kārayiṃ ahaṃ;

Duggatiṃ nābhijānāmi, setudānassidaṃ phalaṃ.

“In the ninety-first aeon from now, when I had that bridge made, I have known no bad destination; this is the fruit of the gift of a bridge.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up… the Buddha’s teaching has been done.”

Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā sīhanādaṃ nadanto –

Then, having attained Arahantship and reviewing his own practice, roaring a lion’s roar, he said:

252.

252.

‘‘Paṇḍitaṃ vata maṃ santaṃ, alamatthavicintakaṃ;

Pañca kāmaguṇā loke, sammohā pātayiṃsu maṃ.

“Though I was indeed wise, capable of discerning the goal, the five strands of sensual pleasure in the world, through delusion, cast me down.”

253.

253.

‘‘Pakkhando māravisaye, daḷhasallasamappito;

Asakkhiṃ maccurājassa, ahaṃ pāsā pamuccituṃ.

“Having plunged into Māra's domain, pierced by a firm dart, I was able to become free from the snare of the King of Death.”

254.

254.

‘‘Sabbe kāmā pahīnā me, bhavā sabbe padālitā;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. –

“All sensual pleasures have been abandoned by me, all states of existence have been shattered; the round of births is destroyed, now there is no more renewed existence.”

Tisso gāthā abhāsi.

He spoke these three verses.

Tattha paṇḍitaṃ vata maṃ santanti sutacintāmayāya paññāya vasena paññāsampannampi nāma maṃ samānaṃ. Alamatthavicintakanti attano ca paresañca atthaṃ hitaṃ vicintetuṃ samatthaṃ, alaṃ vā pariyattaṃ atthassa vicintakaṃ, kilesaviddhaṃsanasamatthaṃ atthadassinaṃ vā, sabbametaṃ attano antimabhavikatāya thero vadati. Pañca kāmaguṇāti rūpādayo pañca kāmakoṭṭhāsā. Loketi tesaṃ pavattiṭṭhānadassanaṃ. Sammohāti sammohanimittaṃ ayonisomanasikārahetu. Sammohāti vā sammohanā sammohakarā. Pātayiṃsūti dhīrabhāvato pātesuṃ, lokato vā uttaritukāmaṃ maṃ loke pātayiṃsūti attho.

Herein, 'Though I was indeed wise' means: though I was endowed with wisdom by way of the wisdom born of learning and reflection. 'Capable of discerning the goal' means: capable of considering the welfare and benefit of oneself and others; or, sufficient in discerning the goal; or, capable of destroying the defilements; or, one who sees the goal. The elder says all this because he is in his final existence. 'The five strands of sensual pleasure' are the five portions of sensuality, namely, forms and so on. 'In the world' indicates the place of their occurrence. 'Through delusion' is the cause of delusion, the reason being unwise attention. Or, 'sammohā' means deluding, causing delusion. 'They cast me down' means they cast me down from a state of steadfastness; or, the meaning is, 'they cast me, who wished to transcend the world, down into the world'.

Pakkhandoti anupaviṭṭho. Māravisayeti kilesavisaye kilesamārassa pavattiṭṭhāne, tassa vasaṃ gatoti adhippāyo. Devaputtamārassa vā issariyaṭṭhāne taṃ anupavisitvā ṭhito. Daḷhasallasamappitoti daḷhaṃ thiraṃ, daḷhena vā sallena samappito, rāgasallena hadayaṃ āhacca viddho. Asakkhiṃ maccurājassa, ahaṃ pāsā pamuccitunti aggamaggasaṇḍāsena rāgādisallaṃ anavasesato uddharantoyeva rāgabandhanasaṅkhātā [Pg.478] maccurājassa pāsā ahaṃ parimuccituṃ asakkhiṃ, tato attānaṃ pamocesiṃ.

'Having plunged' means having entered. 'In Māra's domain' means in the sphere of defilements, the place where the Māra of defilements operates; the intention is that he had come under his power. Or, having entered and stood in the domain of the Māra who is a son of a deva. 'Pierced by a firm dart' means firm, stable; or, pierced by a firm dart, meaning struck and pierced in the heart by the dart of lust. 'I was able to become free from the snare of the King of Death' means: by extracting the dart of lust and so on without remainder with the pincers of the highest path, I was able to be completely freed from the snare of the King of Death, which is designated as the bond of lust; thus I freed myself.

Tato eva ca sabbe kāmā pahīnā me, bhavā sabbe padālitāti vatthārammaṇādibhedena anekabhedabhinnā sabbe kilesakāmā ariyamaggena samucchedavasena mayā pahīnā. Kilesakāmesu hi pahīnesu vatthukāmāpi pahīnā eva honti. Tathā kāmabhavakammabhavādayo bhavā sabbe maggañāṇāsinā padālitā viddhaṃsitā. Kammabhavesu hi padālitesu upapattibhavā padālitā eva honti. Evaṃ kammabhavānaṃ padālitattā eva vikkhīṇo jātisaṃsāro, natthi dāni punabbhavoti. Tassattho heṭṭhā vuttoyeva. Idameva ca therassa aññābyākaraṇaṃ ahosi.

‘All sensual desires are abandoned by me, all existences are shattered’ (sabbe kāmā pahīnā me, bhavā sabbe padālitā) means that all defilements of sensual desire, of various kinds divided by objects and so on, have been abandoned by me by way of complete eradication through the Noble Path. For when the defilements of sensual desire are abandoned, the objects of sensual desire are also abandoned. Similarly, all existences—such as sensual existence, kamma-generated existence, and others—have been shattered and destroyed by the sword of path-knowledge. For when kamma-generated existences are shattered, rebirth existences are likewise shattered. Thus, because these kamma-generated existences have been shattered, 'the cycle of birth is exhausted—there is now no further becoming' (vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo). The meaning of this has already been stated below. This, indeed, was the Elder’s declaration of final knowledge.

Uttarapālattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Uttarapāla is completed.

13. Abhibhūtattheragāthāvaṇṇanā

13. The Commentary on the Verses of the Elder Abhibhūta

Suṇātha ñātayo sabbeti āyasmato abhibhūtattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto vessabhussa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto tādisena kalyāṇamittasannissayena sāsane abhippasanno ahosi. So satthari parinibbute tassa dhātuṃ gahetuṃ mahājane ussāhaṃ karonte sayaṃ sabbapaṭhamaṃ gandhodakena citakaṃ nibbāpesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde veṭhapuranagare rājakule nibbattitvā abhibhūtoti laddhanāmo pitu accayena rajjaṃ kāreti. Tasmiñca samaye bhagavā janapadacārikaṃ caranto anupubbena taṃ nagaraṃ pāpuṇi. Tato so rājā ‘‘bhagavā kira mama nagaraṃ anuppatto’’ti sutvā satthu santikaṃ gantvā dhammaṃ sutvā dutiyadivase mahādānaṃ pavattesi. Bhagavā bhuttāvī tassa rañño ajjhāsayānurūpaṃ anumodanaṃ karontoyeva vitthārato dhammaṃ desesi. So dhammaṃ sutvā laddhappasādo rajjaṃ pahāya pabbajitvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.47.11-15) –

“Listen, relatives, all of you,” are the verses of the Venerable Elder Abhibhūta. What is his origin? He too, having made a resolution in the presence of previous Buddhas, accumulating merits in various existences, was born into a good family during the time of the Blessed One Vessabhū. Having reached maturity, he became deeply devoted to the Dispensation through association with good friends. After the Teacher's Parinibbāna, when the great multitude was striving to obtain his relics, he himself was the very first to extinguish the funeral pyre with scented water. By that meritorious deed, he wandered among gods and humans until, in this Buddha's era, he was reborn in a royal family in Veṭhapura city. Having received the name Abhibhūta, he ruled the kingdom after his father's passing away. At that time, the Blessed One, wandering through the countryside, gradually arrived at that city. Hearing that the Blessed One had arrived at his city, the king went to the Teacher, listened to the Dhamma, and on the following day arranged a great almsgiving. The Blessed One, having eaten, gave a Dhamma talk in detail in accordance with the king's inclination while giving his blessing. Hearing the Dhamma, he gained faith, renounced the kingdom, went forth, and realized arahantship. Thus it is said in the Apadāna (Thera 2.47.11-15):

‘‘Dayhamāne [Pg.479] sarīramhi, vessabhussa mahesino;

Gandhodakaṃ gahetvāna, citaṃ nibbāpayiṃ ahaṃ.

“When the body of the Great Seer Vessabhū was burning, I, taking fragrant water, extinguished the pyre.”

‘‘Ekatiṃse ito kappe, citaṃ nibbāpayiṃ ahaṃ;

Duggatiṃ nābhijānāmi, gandhodakassidaṃ phalaṃ.

“Thirty-one aeons ago I extinguished a funeral pyre; I do not recall any unhappy destination. This is the fruit of the scented water.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up…the Buddha's teaching has been fulfilled.”

Arahattaṃ pana patvā vimuttisukhena viharante tasmiṃ tassa ñātakā amaccā pārisajjā nāgarā jānapadāti sabbe samāgantvā, ‘‘bhante, kasmā tvaṃ amhe anāthe katvā pabbajito’’ti parideviṃsu. Thero te ñātipamukhe manusse paridevante disvā tesaṃ attano pabbajjakāraṇavibhāvanamukhena dhammaṃ kathento –

Having attained arahantship, while he was dwelling in the bliss of liberation, his relatives, ministers, courtiers, townspeople, and country folk all gathered and lamented, saying, “Venerable sir, why have you made us helpless and gone forth?” The Elder, seeing those people headed by his relatives lamenting, taught them the Dhamma by way of explaining the reason for his going forth:

255.

255.

‘‘Suṇātha ñātayo sabbe, yāvantettha samāgatā;

Dhammaṃ vo desayissāmi, dukkhā jāti punappunaṃ.

“Listen, all you relatives, as many as are gathered here. I will teach you the Dhamma: repeated birth is suffering.”

256.

256.

‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.

“Strive, go forth, apply yourselves to the Buddha's Dispensation! Shake off Death's army, as an elephant a reed hut.”

257.

257.

‘‘Yo imasmiṃ dhammavinaye, appamatto vihassati;

Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī’’ti. – tisso gāthā abhāsi;

“Whoever in this Dhamma and Discipline dwells heedfully, having abandoned the round of rebirth, will make an end to suffering.” He uttered these three verses.

Tattha suṇāthāti nisāmetha, idāni mayā vuccamānaṃ ohitasotā sotadvārānusārena upadhārethāti attho. Ñātayoti ñātī pamukhe katvā tesaṃ sabbesaṃ ālapanaṃ, tenāha ‘‘sabbe yāvantettha samāgatā’’ti, yāvanto yattakā ettha samāgame, etissaṃ vā mama pabbajjāya samāgatāti attho.

Herein, 'Listen' (suṇātha) means 'pay attention'; that is, 'with attentive ears, comprehend through the ear-door what is now being said by me.' 'Relatives' (ñātayo) is an address to all of them, making kin foremost. Therefore he said, 'all, as many as are gathered here' (sabbe yāvantettha samāgatā), meaning 'as many as are gathered here in this assembly, or have gathered on account of my going forth'—this is the meaning.

Idāni yaṃ sandhāya ‘‘suṇāthā’’ti savanāṇattikavacanaṃ kataṃ, taṃ ‘‘dhammaṃ vo desayissāmī’’ti paṭijānitvā ‘‘dukkhā jāti punappuna’’ntiādinā desetuṃ ārabhi. Tattha dukkhā jāti punappunanti jāti nāmesā gabbhokkantimūlakādibhedassa jarādibhedassa ca anekavihitassa dukkhassa adhiṭṭhānabhāvato dukkhā. Sā punappunaṃ pavattamānā ativiya dukkhā.

Now, having promised 'I will teach you the Dhamma' (dhammaṃ vo desayissāmi) with reference to which the instruction to hear, 'Listen' (suṇātha), was given, he began to teach with 'repeated birth is suffering' (dukkhā jāti punappunaṃ) and so on. Herein, 'repeated birth is suffering': this thing called birth is suffering because it is the basis for various kinds of suffering, such as those rooted in entering the womb and those differentiated as aging and so on. Occurring again and again, it is exceedingly painful.

Tassā [Pg.480] pana jātiyā samatikkamanatthaṃ ussāho karaṇīyoti dassento āha ‘‘ārambhathā’’tiādi. Tattha ārambhathāti ārambhadhātusaṅkhātaṃ vīriyaṃ karotha. Nikkamathāti kosajjapakkhato nikkhantattā nikkamadhātusaṅkhātaṃ taduttariṃ vīriyaṃ karotha. Yuñjatha buddhasāsaneti yasmā sīlasaṃvaro indriyesu guttadvāratā bhojane mattaññutā satisampajaññanti imesu dhammesu patiṭṭhitānaṃ jāgariyānuyogavasena ārambhanikkamadhātuyo sampajjanti, tasmā tathābhūtā samathavipassanāsaṅkhāte adhisīlasikkhādisaṅkhāte vā bhagavato sāsane yuttappayuttā hotha. Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaroti evaṃ paṭipajjantā ca tedhātuissarassa maccurājassa vasaṃ satte netīti tassa senāsaṅkhātaṃ abalaṃ dubbalaṃ yathā nāma thāmabalūpapanno kuñjaro naḷehi kataṃ agāraṃ khaṇeneva viddhaṃseti, evameva kilesagaṇaṃ dhunātha vidhamatha viddhaṃsethāti attho.

To show that effort must be made to overcome that birth, he said, “Strive!” and so on. Herein, “Strive!” means: exert the energy called the element of initiative. “Go forth!” means: having departed from the side of laziness, exert the further energy called the element of exertion. “Apply yourselves to the Buddha's Dispensation!”—because for those established in such qualities as restraint in virtue, guarding the sense-doors, moderation in eating, and mindfulness and clear comprehension, the elements of initiative and exertion are accomplished by way of applying oneself to wakefulness; therefore, be thus engaged and applied in the Blessed One's Dispensation, which consists of serenity and insight or the higher trainings in virtue and so forth. “Shake off the army of Death, as an elephant does a hut of reeds.”—By practicing thus, just as a mighty elephant endowed with strength instantly demolishes a hut made of reeds, even so shake off, scatter, and destroy the weak and feeble mass of defilements, which is known as the army of the King of Death, the lord of the three realms, because it leads beings under his sway—this is the meaning.

Evaṃ pana buddhasāsane ussāhaṃ karontassa ekaṃsiko jātidukkhassa samatikkamoti dassento ‘‘yo imasmi’’ntiādinā tatiyaṃ gāthamāha. Taṃ suviññeyyameva.

To show that for one striving in the Buddha's Dispensation, the overcoming of the suffering of birth is certain, he spoke the third verse beginning with “Whoever in this.” It is indeed easy to understand.

Abhibhūtattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Abhibhūta is finished.

14. Gotamattheragāthāvaṇṇanā

14. The Commentary on the Verses of the Elder Gotama

Saṃsaranti āyasmato gotamattherassa gāthā. Kā uppatti? Ayaṃ kira purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto sikhimhi bhagavati parinibbute tassa citakaṃ devamanussesu pūjentesu aṭṭhahi campakapupphehi citakaṃ pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sakyarājakule nibbattitvā gotamoti gottavaseneva abhilakkhitanāmo vayappatto satthu ñātisamāgame paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.47.6-10) –

“Wandering on” and so on are the verses of the Venerable Elder Gotama. What is his origin? It is said that he, having made a resolution in the presence of previous Buddhas and performed meritorious deeds in various existences, was reborn at the time of this Buddha’s arising. When the Blessed One Sikhī attained Parinibbāna, while gods and humans were venerating his pyre, he venerated the pyre with eight campaka flowers. Through that meritorious deed, he wandered among gods and humans and was reborn in the Sakyan royal family. Known by the clan name Gotama, he reached maturity and, gaining faith at the assembly of the Teacher’s relatives, he went forth. Practicing insight meditation, he attained the six supernormal knowledges. Therefore, it is said in the Apadāna (Apadāna, Thera 2.47.6-10):

‘‘Jhāyamānassa [Pg.481] bhagavato, sikhino lokabandhuno;

Aṭṭha campakapupphāni, citakaṃ abhiropayiṃ.

“When the Blessed One, the Kinsman of the World, Sikhī, was being cremated, I offered eight champaka flowers to the pyre.”

‘‘Ekatiṃse ito kappe, yaṃ pupphamabhiropayiṃ;

Duggatiṃ nābhijānāmi, citapūjāyidaṃ phalaṃ.

“Thirty-one aeons ago, I offered that flower; I do not recall any bad rebirth. This is the fruit of venerating the pyre.”

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

“My defilements are burnt up...the Buddha's teaching has been fulfilled.”

Chaḷabhiñño pana hutvā vimuttisukhena viharanto ekadivasaṃ ñātakehi ‘‘kasmā, bhante, amhe pahāya pabbajito’’ti puṭṭho saṃsāre attanā anubhūtadukkhañceva idāni adhigataṃ nibbānasukhañca pakāsento –

Having become one with the six supernormal knowledges and dwelling in the bliss of liberation, one day, when asked by his relatives, “Venerable sir, why did you go forth, abandoning us?” he, declaring both the suffering he himself had experienced in saṃsāra and the bliss of Nibbāna now attained, said:

258.

258.

‘‘Saṃsarañhi nirayaṃ agacchissaṃ, petalokamagamaṃ punappunaṃ;

Dukkhamamhipi tiracchānayoniyaṃ, nekadhā hi vusitaṃ ciraṃ mayā.

Indeed, wandering in saṃsāra, I went to hell; I went to the realm of ghosts again and again. In the painful animal realm, too, I have dwelt long in many ways.

259.

259.

‘‘Mānusopi ca bhavobhirādhito, saggakāyamagamaṃ sakiṃ sakiṃ;

Rūpadhātusu arūpadhātusu, nevasaññisu asaññisuṭṭhitaṃ.

Even human existence was achieved; I reached the heavenly realms from time to time. In the realms of form and the formless, I arose in the realms of neither-perception-nor-non-perception and the non-percipient.

260.

260.

‘‘Sambhavā suviditā asārakā, saṅkhatā pacalitā saderitā;

Taṃ viditvā mahamahattasambhavaṃ, santimeva satimā samajjhaga’’nti. –

Existences are well understood as coreless, conditioned, wavering, and ever agitated; having understood this nature that has arisen in myself, I, being mindful, have attained peace itself.

Tīhi gāthāhi tesaṃ dhammaṃ desesi.

He taught them the Dhamma with three verses.

Tattha saṃsaranti anādimati saṃsāre saṃsaranto kammakilesehi pañcasu gatīsu cavanupapātavasena aparāparaṃ saṃsarantoti attho. Hīti nipātamattaṃ. Nirayaṃ agacchissanti sañjīvādikaṃ aṭṭhavidhaṃ mahānirayaṃ, kukkuḷādikaṃ soḷasavidhaṃ ussadanirayañca paṭisandhivasena upagacchiṃ. ‘‘Punappuna’’nti idaṃ idhāpi ānetabbaṃ. Petalokanti pettivisayaṃ, khuppipāsādibhedaṃ petattabhāvanti [Pg.482] attho. Agamanti paṭisandhivasena upagacchiṃ upapajjiṃ. Punappunanti aparāparaṃ. Dukkhamamhipīti aññamaññaṃ tikhiṇakasāpatodābhighātādidukkhehi dussahāyapi. Liṅgavipallāsena hetaṃ vuttaṃ ‘‘dukkhamamhipī’’ti. Tiracchānayoniyanti migapakkhiādibhedāya tiracchānayoniyaṃ. Nekadhā hīti oṭṭhagoṇagadrabhādivasena ceva kākabalākakulalādivasena ca anekappakāraṃ anekavārañca ciraṃ dīghamaddhānaṃ mayā vusitaṃ niccaṃ utrastamānasatādivasena dukkhaṃ anubhūtaṃ. Tiracchānayoniyaṃ nibbattasatto mahāmūḷhatāya cirataraṃ tattheva aparāparaṃ parivattatīti dassanatthaṃ idha ‘‘cira’’nti vuttaṃ.

Therein, 'saṃsaranti' means wandering again and again in the beginningless cycle of existence, transmigrating through the five realms due to kamma and its defilements, passing away and being reborn repeatedly. 'Hī' is merely a particle. 'Nirayaṃ agacchissanti' means I went to the eight great hells like Sañjīva and so on, as well as the sixteen secondary hells like Kukkuḷa, taking rebirth there. 'Punappunaṃ' should also be brought in here. 'Petaloka' refers to the realm of the departed, the state of being a hungry ghost characterized by hunger and thirst. 'Agamanti' means I went there, I was reborn. 'Punappunaṃ' means again and again. 'Dukkhamamhipī' means even in the unbearable, with pains from mutual attacks with sharp whips, goads, and so on. This is said with a change of gender: 'dukkhamamhipī'. 'Tiracchānayoniyaṃ' refers to the animal realm, including various kinds of beasts and birds. 'Nekadhā hī' means in many ways, such as a camel, an ox, or a donkey, or as a crow, a heron, or a kite, experiencing suffering for a long time with a mind constantly terrified and agitated. The word 'cira' here is used to show that a being born in the animal realm, due to great delusion, keeps revolving there for a very long time.

Mānusopi ca bhavobhirādhitoti manussattabhāvopi mayā tādisena kusalakammunā samavāyena abhirādhito sādhito adhigato. Kāṇakacchapopamasuttamettha (ma. ni. 3.252; saṃ. ni. 5.1117) udāharitabbaṃ. Saggakāyamagamaṃ sakiṃ sakinti saggagatisaṅkhātaṃ kāmāvacaradevakāyaṃ sakiṃ sakiṃ kadāci kadāci upapajjanavasena agacchiṃ. Rūpadhātusūti puthujjanabhavaggapariyosānesu rūpabhavesu arūpadhātusūti arūpabhavesu. Nevasaññisu asaññisuṭṭhitanti rūpārūpadhātūsu ca na kevalaṃ saññīsu eva, atha kho nevasaññīnāsaññīsu asaññīsu ca upapajja ṭhitaṃ mayāti ānetvā yojetabbaṃ. Nevasaññiggahaṇena hettha nevasaññīnāsaññībhavo gahito. Yadipime dve bhavā rūpārūpadhātuggahaṇeneva gayhanti, ye pana ito bāhirakā tattha niccasaññino bhavavimokkhasaññino ca, tesaṃ tassā saññāya micchābhāvadassanatthaṃ visuṃ gahitāti daṭṭhabbaṃ.

Regarding 'Mānusopi ca bhavo abhirādhito': human existence too was achieved, accomplished, and attained by me through such wholesome kamma, due to such wholesome actions coming together. Here, the Kāṇakacchapa Sutta (MN 129; SN 56.47) should be cited. Regarding 'Saggakāyamagamaṃ sakiṃ sakiṃ': the divine realm of the sense-sphere, known as the heavenly destination, was reached by me occasionally, being reborn there from time to time. 'Rūpadhātusū' means in the form existences up to the highest existence for worldlings. 'Arūpadhātusū' means in the formless existences. Regarding 'Nevasaññisu asaññisuṭṭhitaṃ': in the realms of form and formlessness, not only among the percipient, but also 'I have stood, having been reborn in the realms of neither-perception-nor-non-perception and the non-percipient'—this should be connected accordingly. Here, by the term 'nevasaññi', the existence of neither-perception-nor-non-perception is included. Although these two existences are included by the mention of the form and formless realms, those outside these—such as beings with a perception of permanence or a perception of liberation from existence—are mentioned separately to show the wrongness of their perception. This should be understood.

Evaṃ dvīhi gāthāhi bhavamūlassa anupacchinnattā anādimati saṃsāre attano vaṭṭadukkhānubhavaṃ dassetvā idāni tadupacchedena vivaṭṭasukhānubhavaṃ dassento ‘‘sambhavā’’tiādinā tatiyaṃ gāthamāha. Tattha sambhavāti bhavā. Kāmabhavādayo eva hi hetupaccayasamavāyena bhavantīti idha sambhavāti vuttā. Suviditāti vipassanāpaññāsahitāya maggapaññāya suṭṭhu viditā. Asārakātiādi tesaṃ viditākāradassanaṃ. Tattha asārakāti niccasārādisārarahitā. Saṅkhatāti samecca sambhuyya paccayehi [Pg.483] katā. Pacalitāti saṅkhatattā eva uppādajarādīhi pakārato calitā anavaṭṭhitā. Saderitāti sadā sabbakālaṃ bhaṅgena eritā, ittarā bhaṅgagāmino pabhaṅgunoti attho. Taṃ viditvā mahamattasambhavanti taṃ yathāvuttaṃ saṅkhatasabhāvaṃ attasambhavaṃ attani sambhūtaṃ attāyattaṃ issarādivasena aparāyattaṃ pariññābhisamayavasena ahaṃ viditvā tappaṭipakkhabhūtaṃ santimeva nibbānameva maggapaññāsatiyā satimā hutvā samajjhagaṃ adhigacchiṃ ariyamaggabhāvanāya anuppattoti. Evaṃ thero ñātakānaṃ dhammadesanāmukhena aññaṃ byākāsi.

Thus, with two verses, having shown his own experience of the suffering of the cycle in beginningless saṃsāra due to the unsevered root of existence, now, showing the experience of the happiness of that which is beyond the cycle by severing that root, he spoke the third verse beginning with 'sambhavā.' Herein, 'sambhavā' means existences. For the sensual existences and so on come to be through an assemblage of causes and conditions; hence they are here called 'sambhavā.' 'Suviditā' means well understood by the wisdom of the path accompanied by insight-wisdom. The words beginning with 'asārakā' show the manner in which they are understood. Herein, 'asārakā' means devoid of the essence of permanence and so forth. 'Saṅkhatā' means made by conditions coming together and assembling. 'Pacalitā' means that because they are conditioned, they are wavering and unstable in various ways due to arising, decay, and so on. 'Saderitā' means always, at all times, agitated by breaking up; the meaning is they are transient, heading for destruction, fragile. Regarding 'Taṃ viditvā... attasambhavaṃ': having understood that aforesaid conditioned nature which has arisen in myself—dependent on myself, not dependent on another such as a creator—through full understanding and realization, I, being mindful with the wisdom and mindfulness of the path, attained peace itself, Nibbāna itself, which is the opposite of that; I reached it through the development of the noble path. Thus, the elder, by way of a Dhamma discourse to his relatives, declared his final knowledge.

Gotamattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Gotama is finished.

15. Hāritattheragāthāvaṇṇanā

15. The Commentary on the Verses of the Elder Hārita

Yo pubbe karaṇīyānīti āyasmato hāritattherassa gāthā. Kā uppatti? Ayampi padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthari parinibbute tassa citakapūjāya kayiramānāya gandhena pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā hāritoti laddhanāmo vayappatto jātimānaṃ nissāya aññe vasalavādena samudācarati. So bhikkhūnaṃ santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbajitopi ciraparicitattā vasalasamudācāraṃ na vissajji. Athekadivasaṃ satthu santike dhammaṃ sutvā sañjātasaṃvego vipassanaṃ paṭṭhapetvā attano cittappavattiṃ upaparikkhanto mānuddhaccaviggahitataṃ disvā taṃ pahāya vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.46.63-67) –

The verse of the Venerable Elder Hārita begins with 'Yo pubbe karaṇīyāni'. What is its origin? He too, in the time of the Blessed One Padumuttara, was reborn in a good family and attained understanding. When the Teacher had attained final Nibbāna, as the pyre-offering was being made for him, he made an offering with fragrance. Through that meritorious deed, wandering among devas and humans, in this Buddha-era, he was reborn in a brahmin family in Sāvatthī and was named Hārita. Having reached maturity, relying on pride in his birth, he addressed others with the term 'outcast'. He went to the monks, listened to the Dhamma, and having gained faith, even after going forth, due to long familiarity, he did not relinquish addressing others as outcasts. Then one day, after hearing the Dhamma in the presence of the Teacher, he was stirred with a sense of urgency. Establishing insight, examining the activity of his own mind, he saw it was seized by conceit and restlessness. Abandoning that, he made an effort in insight and attained arahantship. Thus it is said in the Apadāna (Apadāna, Thera 2.46.63-67):

‘‘Citāsu kurumānāsu, nānāgandhe samāhaṭe;

Pasannacitto sumano, gandhamuṭṭhimapūjayiṃ.

When the pyres were being made, with various fragrances gathered, with a serene and joyful mind, I offered a handful of fragrance.

‘‘Satasahassito kappe, citakaṃ yamapūjayiṃ;

Duggatiṃ nābhijānāmi, citapūjāyidaṃ phalaṃ.

A hundred thousand aeons ago, when I worshipped the pyre, I have not known a bad destination; this is the fruit of that pyre-worship.

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

My defilements are burnt up... the Buddha's teaching has been fulfilled.

Arahā [Pg.484] pana hutvā vimuttisukhaṃ anubhavanto ‘‘yo pubbe karaṇīyānī’’tiādinā tīhi gāthāhi bhikkhūnaṃ ovādadānamukhena aññaṃ byākāsi. Tāsaṃ attho heṭṭhā vuttoyeva.

Having become an Arahant and experiencing the bliss of liberation, he declared his final knowledge to the monks by way of giving advice, through three verses beginning with 'Yo pubbe karaṇīyāni'. Their meaning has already been stated below.

Hāritattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Hārita is finished.

16. Vimalattheragāthāvaṇṇanā

16. The Commentary on the Verses of the Elder Vimala

Pāpamitteti āyasmato vimalattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthari parinibbute sādhukīḷanadivasesu vītivattesu satthu sarīraṃ gahetvā upāsakesu jhāpanaṭṭhānaṃ gacchantesu satthu guṇe āvajjitvā pasannamānaso sumanapupphehi pūjamakāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde bārāṇasiyaṃ brāhmaṇakule nibbattitvā vimaloti laddhanāmo vayappatto somamittattheraṃ nissāya sāsane pabbajitvā teneva ussāhito vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.46.58-62) –

The verse of the Venerable Elder Vimala begins with 'Pāpamitta'. What is its origin? He too, having made a resolve under previous Buddhas, accumulated merit in various existences that was a proximate condition for liberation. In the time of the Blessed One Padumuttara, he was reborn in a good family and attained maturity. After the Teacher had attained final Nibbāna, when the days of festive celebration had passed, as the lay followers were taking the Teacher's body to the cremation ground, he reflected on the Teacher's virtues and, with a serene and joyful mind, made an offering with sumana flowers. Through that meritorious deed, he wandered among devas and humans until, in this Buddha-dispensation, he was reborn in a brahmin family in Bārāṇasī and was named Vimala. Coming of age, he went forth into homelessness depending on the Elder Somamitta and, encouraged by him, established insight meditation. Before long, he attained arahantship. Thus it is said in the Apadāna (Apadāna, Thera 2.46.58-62):

‘‘Nīharante sarīramhi, vajjamānāsu bherisu;

Pasannacitto sumano, paṭṭipupphamapūjayiṃ.

"When the body was being carried out, and the drums were sounding, with a serene and joyful mind, I offered a sumana flower."

‘‘Satasahassito kappe, yaṃ pupphamabhipūjayiṃ;

Duggatiṃ nābhijānāmi, dehapūjāyidaṃ phalaṃ.

"A hundred thousand aeons ago, when I offered that flower in worship, I have known no bad destination; this is the fruit of that offering to the body."

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

"My defilements are burnt up… the Buddha's teaching has been fulfilled."

Arahattaṃ pana patvā attano sahāyassa bhikkhussa ovādaṃ dento –

Having attained Arahantship, giving advice to his companion monk:

264.

264.

‘‘Pāpamitte vivajjetvā, bhajeyyuttamapuggalaṃ;

Ovāde cassa tiṭṭheyya, patthento acalaṃ sukhaṃ.

"Having avoided evil friends, one should associate with the best of people; and one should stand firm in their advice, desiring unshakable happiness."

265.

265.

‘‘Parittaṃ [Pg.485] dārumāruyha, yathā sīde mahaṇṇave;

Evaṃ kusītamāgamma, sādhujīvīpi sīdati;

"Just as one who boards a small piece of wood would sink in the great ocean, so too, by relying on the lazy, even one of good livelihood sinks."

Tasmā taṃ parivajjeyya, kusītaṃ hīnavīriyaṃ.

Therefore, one should avoid him, the lazy one of low energy.

266.

266.

‘‘Pavivittehi ariyehi, pahitattehi jhāyibhi;

Niccaṃ āraddhavīriyehi, paṇḍitehi sahāvase’’ti. –

"One should live together with the secluded, noble, resolute, and meditative ones; with the wise who are constantly energetic."

Tisso gāthā abhāsi.

He spoke three verses.

Tattha pāpamitteti akalyāṇamitte asappurise hīnavīriye. Vivajjetvāti taṃ abhajanavasena dūrato vajjetvā. Bhajeyyuttamapuggalanti sappurisaṃ paṇḍitaṃ kalyāṇamittaṃ ovādānusāsanīgahaṇavasena seveyya. Ovāde cassa tiṭṭheyyāti assa kalyāṇamittassa ovāde anusiṭṭhiyaṃ yathānusiṭṭhaṃ paṭipajjanavasena tiṭṭheyya. Patthentoti ākaṅkhanto. Acalaṃ sukhanti nibbānasukhaṃ phalasukhañca. Tampi hi akuppabhāvato ‘‘acala’’nti vuccati. Sesaṃ vuttatthameva.

Herein, 'evil friends' means unwholesome friends, ignoble persons, those of diminished energy. 'Having avoided' means having avoided them from afar by not associating with them. 'One should associate with the best of people' means one should attend upon a noble person, a wise person, a good friend, by way of accepting their advice and instruction. 'And one should stand firm in their advice' means one should stand in the advice and instruction of that good friend by way of practicing as instructed. 'Desiring' means wishing for. 'Unshakable happiness' means the happiness of Nibbāna and the happiness of the fruit. For that too is called 'unshakable' because of its immutable nature. The rest has the meaning already stated.

Vimalattheragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verses of the Elder Vimala is concluded.

Tikanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of Threes is concluded.

Paṭhamo bhāgo niṭṭhito.

The first part is concluded.